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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 16.13-16.26


Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρίας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?


οἱ δὲ εἶπαν Οἱ μὲν Ἰωάνην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλείαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν.They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets.


λέγει αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι;He said to them, "But who do you say that I am?


ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος.Simon Peter answered, "You are the Christ, the Son of the living God.


ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς·Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.


κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς·I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.


δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven.


Τότε ἐπετίμησεν τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός.Then he charged the disciples that they should tell no one that he is Jesus the Christ.


ΑΠΟ ΤΟΤΕ ἤρξατο Ἰησοῦς Χριστὸς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς Ἰεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.


καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾷν αὐτῷ λέγων Ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο.Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you.


ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men.


Τότε [ὁ] Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι.Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.


ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it.


τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ;For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?


Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Isaiah, 65.17 (8th cent. BCE - 5th cent. BCE)

65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ 65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. ."
2. Hebrew Bible, Jeremiah, 16 (8th cent. BCE - 5th cent. BCE)

3. Hebrew Bible, 2 Chronicles, 36.15-36.16 (5th cent. BCE - 3rd cent. BCE)

36.15. וַיִּשְׁלַח יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם עֲלֵיהֶם בְּיַד מַלְאָכָיו הַשְׁכֵּם וְשָׁלוֹחַ כִּי־חָמַל עַל־עַמּוֹ וְעַל־מְעוֹנוֹ׃ 36.16. וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.15. And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place;" 36.16. but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy."
4. Hebrew Bible, Daniel, 9 (2nd cent. BCE - 2nd cent. BCE)

5. Josephus Flavius, Jewish Antiquities, 15.364, 18.28, 18.63-18.64 (1st cent. CE - 1st cent. CE)

15.364. This is a very fine cave in a mountain, under which there is a great cavity in the earth, and the cavern is abrupt, and prodigiously deep, and frill of a still water; over it hangs a vast mountain; and under the caverns arise the springs of the river Jordan. Herod adorned this place, which was already a very remarkable one, still further by the erection of this temple, which he dedicated to Caesar. 18.28. “yet,” said he, “I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of the imperial authority. 18.28. When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar’s daughter. 18.63. 3. Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. 18.64. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.
6. Josephus Flavius, Jewish War, 1.404-1.406, 2.168, 2.172-2.175 (1st cent. CE - 1st cent. CE)

1.404. 3. And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium 1.405. where is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water, which is immovable; and when anybody lets down anything to measure the depth of the earth beneath the water, no length of cord is sufficient to reach it. 1.406. Now the fountains of Jordan rise at the roots of this cavity outwardly; and, as some think, this is the utmost origin of Jordan: but we shall speak of that matter more accurately in our following history. 2.168. But when the Roman empire was translated to Tiberius, the son of Julia, upon the death of Augustus, who had reigned fifty-seven years, six months, and two days, both Herod and Philip continued in their tetrarchies; and the latter of them built the city Caesarea, at the fountains of Jordan, and in the region of Paneas; as also the city Julias, in the lower Gaulonitis. Herod also built the city Tiberias in Galilee, and in Perea [beyond Jordan] another that was also called Julias. 2.172. 3. On the next day Pilate sat upon his tribunal, in the open marketplace, and called to him the multitude, as desirous to give them an answer; and then gave a signal to the soldiers, that they should all by agreement at once encompass the Jews with their weapons; 2.173. o the band of soldiers stood round about the Jews in three ranks. The Jews were under the utmost consternation at that unexpected sight. Pilate also said to them that they should be cut in pieces, unless they would admit of Caesar’s images, and gave intimation to the soldiers to draw their naked swords. 2.174. Hereupon the Jews, as it were at one signal, fell down in vast numbers together, and exposed their necks bare, and cried out that they were sooner ready to be slain, than that their law should be transgressed. Hereupon Pilate was greatly surprised at their prodigious superstition, and gave order that the ensigns should be presently carried out of Jerusalem. 2.175. 4. After this he raised another disturbance, by expending that sacred treasure which is called Corban upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the multitude had great indignation; and when Pilate was come to Jerusalem, they came about his tribunal, and made a clamor at it.
7. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
8. New Testament, 2 Peter, 3.13 (1st cent. CE - 1st cent. CE)

3.13. But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness.
9. New Testament, Acts, 5.38 (1st cent. CE - 2nd cent. CE)

5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown.
10. New Testament, Apocalypse, 12.1-12.2, 21.1 (1st cent. CE - 1st cent. CE)

12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 12.2. She was with child. She cried out, laboring and in pain, giving birth. 21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.
11. New Testament, Hebrews, 7.5-7.6, 7.14 (1st cent. CE - 1st cent. CE)

7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham 7.6. but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. 7.14. For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.
12. New Testament, John, 2.14-2.17, 4.44, 6.15, 7.12, 11.48 (1st cent. CE - 1st cent. CE)

2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 4.44. For Jesus himself testified that a prophet has no honor in his own country. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.
13. New Testament, Luke, 4.24-4.27, 4.33-4.41, 5.12-5.16, 9.7-9.9, 9.18-9.22, 9.28-9.36, 18.31-18.32, 19.45-19.46, 21.5-21.31, 21.33-21.34, 21.37-21.38, 22.22, 22.48, 23.1, 24.25-24.27 (1st cent. CE - 1st cent. CE)

4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 9.7. Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead 9.8. and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9.9. Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 18.31. He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 19.45. He entered into the temple, and began to drive out those who bought and sold in it 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'! 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.33. Heaven and earth will pass away, but my words will by no means pass away. 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 21.37. Every day Jesus was teaching in the temple, and every night he would go out, and spent the night on the mountain that is called Olivet. 21.38. All the people came early in the morning to him in the temple to hear him. 22.22. The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed! 22.48. But Jesus said to him, "Judas, do you betray the Son of Man with a kiss? 23.1. The whole company of them rose up and brought him before Pilate. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
14. New Testament, Mark, 1.23-1.34, 1.40-1.45, 4.35-4.41, 5.24, 6.4, 6.14-6.16, 6.30-6.44, 7.24-7.30, 8.27-8.34, 9.2-9.8, 10.45, 11.1-11.18, 13.1-13.29, 13.31-13.37, 14.21, 14.41, 14.44-14.47 (1st cent. CE - 1st cent. CE)

1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest! 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.4. Tell us, when will these things be? What is the sign that these things are all about to be fulfilled? 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.28. Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.31. Heaven and earth will pass away, but my words will not pass away. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.47. But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear.
15. New Testament, Matthew, 1.1-1.17, 5.21-5.22, 7.22, 8.1-8.4, 8.14-8.17, 10.25, 10.29, 10.41, 13.57, 14.1-14.2, 16.12, 16.14-16.24, 17.1-17.18, 20.28, 21.1-21.15, 21.46, 23.8, 23.10, 24.1-24.35, 26.24, 26.45, 26.47-26.50 (1st cent. CE - 1st cent. CE)

1.1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 8.15. He touched her hand, and the fever left her. She got up and served him. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 10.29. Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will 10.41. He who receives a prophet in the name of a prophet will receive a prophet's reward: and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward. 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 14.1. At that time, Herod the tetrarch heard the report concerning Jesus 14.2. and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him. 16.12. Then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.20. Then he charged the disciples that they should tell no one that he is Jesus the Christ. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid. 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead. 17.10. His disciples asked him, saying, "Then why do the scribes say that Elijah must come first? 17.11. Jesus answered them, "Elijah indeed comes first, and will restore all things 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples 21.2. saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 21.3. If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them. 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying 21.5. Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey. 21.6. The disciples went, and did just as Jesus commanded them 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! 21.10. When he had come into Jerusalem, all the city was stirred up, saying, "Who is this? 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 21.14. The blind and the lame came to him in the temple, and he healed them. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt 21.46. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.10. Neither be called masters, for one is your master, the Christ. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.6. You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8. But all these things are the beginning of birth pains. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 24.11. Many false prophets will arise, and will lead many astray. 24.12. Because iniquity will be multiplied, the love of many will grow cold. 24.13. But he who endures to the end, the same will be saved. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) 24.16. then let those who are in Judea flee to the mountains. 24.17. Let him who is on the housetop not go down to take out things that are in his house. 24.18. Let him who is in the field not return back to get his clothes. 24.19. But woe to those who are with child and to nursing mothers in those days! 24.20. Pray that your flight will not be in the winter, nor on a Sabbath 24.21. for then there will be great oppression, such as has not been from the beginning of the world until now, no, nor ever will be. 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.25. Behold, I have told you beforehand. 24.26. If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. 24.27. For as the lightning comes forth from the east, and is seen even to the west, so will be the coming of the Son of Man. 24.28. For wherever the carcass is, there will the vultures be gathered together. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 24.32. Now from the fig tree learn this parable. When its branch has now become tender, and puts forth its leaves, you know that the summer is near. 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 24.34. Most assuredly I tell you, this generation will not pass away, until all these things are accomplished. 24.35. Heaven and earth will pass away, but my words will not pass away. 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him.
16. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)

17. Anon., Tchacos 3 Gospel of Judas, 34.11-34.12 (2nd cent. CE - 3rd cent. CE)

18. Nag Hammadi, The Gospel of Thomas, 13 (3rd cent. CE - 3rd cent. CE)

19. Origen, Against Celsus, 1.57, 6.11 (3rd cent. CE - 3rd cent. CE)

1.57. The Jew, moreover, in the treatise, addresses the Saviour thus: If you say that every man, born according to the decree of Divine Providence, is a son of God, in what respect should you differ from another? In reply to whom we say, that every man who, as Paul expresses it, is no longer under fear, as a schoolmaster, but who chooses good for its own sake, is a son of God; but this man is distinguished far and wide above every man who is called, on account of his virtues, a son of God, seeing He is, as it were, a kind of source and beginning of all such. The words of Paul are as follow: For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father. But, according to the Jew of Celsus, countless individuals will convict Jesus of falsehood, alleging that those predictions which were spoken of him were intended of them. We are not aware, indeed, whether Celsus knew of any who, after coming into this world, and having desired to act as Jesus did, declared themselves to be also the sons of God, or the power of God. But since it is in the spirit of truth that we examine each passage, we shall mention that there was a certain Theudas among the Jews before the birth of Christ, who gave himself out as some great one, after whose death his deluded followers were completely dispersed. And after him, in the days of the census, when Jesus appears to have been born, one Judas, a Galilean, gathered around him many of the Jewish people, saying he was a wise man, and a teacher of certain new doctrines. And when he also had paid the penalty of his rebellion, his doctrine was overturned, having taken hold of very few persons indeed, and these of the very humblest condition. And after the times of Jesus, Dositheus the Samaritan also wished to persuade the Samaritans that he was the Christ predicted by Moses; and he appears to have gained over some to his views. But it is not absurd, in quoting the extremely wise observation of that Gamaliel named in the book of Acts, to show how those persons above mentioned were strangers to the promise, being neither sons of God nor powers of God, whereas Christ Jesus was truly the Son of God. Now Gamaliel, in the passage referred to, said: If this counsel or this work be of men, it will come to nought (as also did the designs of those men already mentioned after their death); but if it be of God, you cannot overthrow this doctrine, lest haply you be found even to fight against God. There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakeable result having proved that Simon was in no respect divine. 6.11. After this Celsus continues: If these (meaning the Christians) bring forward this person, and others, again, a different individual (as the Christ), while the common and ready cry of all parties is, 'Believe, if you will be saved, or else begone,' what shall those do who are in earnest about their salvation? Shall they cast the dice, in order to divine whither they may betake themselves, and whom they shall join? Now we shall answer this objection in the following manner, as the clearness of the case impels us to do. If it had been recorded that several individuals had appeared in human life as sons of God in the manner in which Jesus did, and if each of them had drawn a party of adherents to his side, so that, on account of the similarity of the profession (in the case of each individual) that he was the Son of God, he to whom his followers bore testimony to that effect was an object of dispute, there would have been ground for his saying, If these bring forward this person, and others a different individual, while the common and ready cry of all parties is, 'Believe, if you will be saved, or else begone,' and so on; whereas it has been proclaimed to the entire world that Jesus Christ is the only Son of God who visited the human race: for those who, like Celsus, have supposed that (the acts of Jesus) were a series of prodigies, and who for that reason wished to perform acts of the same kind, that they, too, might gain a similar mastery over the minds of men, were convicted of being utter nonentities. Such were Simon, the Magus of Samaria, and Dositheus, who was a native of the same place; since the former gave out that he was the power of God that is called great, and the latter that he was the Son of God. Now Simonians are found nowhere throughout the world; and yet, in order to gain over to himself many followers, Simon freed his disciples from the danger of death, which the Christians were taught to prefer, by teaching them to regard idolatry as a matter of indifference. But even at the beginning of their existence the followers of Simon were not exposed to persecution. For that wicked demon who was conspiring against the doctrine of Jesus, was well aware that none of his own maxims would be weakened by the teaching of Simon. The Dositheans, again, even in former times, did not rise to any eminence, and now they are completely extinguished, so that it is said their whole number does not amount to thirty. Judas of Galilee also, as Luke relates in the Acts of the Apostles, wished to call himself some great personage, as did Theudas before him; but as their doctrine was not of God, they were destroyed, and all who obeyed them were immediately dispersed. We do not, then, cast the dice in order to divine whither we shall betake ourselves, and whom we shall join, as if there were many claimants able to draw us after them by the profession of their having come down from God to visit the human race. On these points, however, we have said enough.
20. Anon., Gospel of Thomas, 13



Subjects of this text:

subject book bibliographic info
acheiropoiētos (not made by human hands) Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
angels, heavenly mansion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 248
antioch Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
archelais Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
aune, david e. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
banias Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
bethsaida (julias) Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
bezae, codex Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
boring, m. eugene Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
caesarea Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
caesarea in palestine, loss of primacy to jerusalem Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
caesarea philippi Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
calvin Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
charismatic wonderworkers, elijah Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
christ Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 164
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
christian community Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
circumlocution Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
cleopas Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
cross Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 44
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 44, 164
cyril of alexandria, on jewish practice Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
cyril of alexandria, paraenetic intentions of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
cyril of alexandria Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
david, the king, house, dynasty, progeny of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
desert Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
disciples Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
ehrman, bart d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
el-araj Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
elijah Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 164
elisha Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
et-tell Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
exegesis, in irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
farewell discourse Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
fredriksen, paula Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
gennesaret lake Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
gnosticism, cento Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
gospel of john, and nicene theology, harmonizing Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
healing Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
heaven Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
hebrew bible/old testament/scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
holy spirit Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
hooker, morna d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 44
icons Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
irenaeus, criticism of gnostic exegesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
jeremiah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jericho Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
jerusalem Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
jesus, as teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
jesus, as the anointed one, the messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 44
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
jesus Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 277; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 164
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
jews Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 164
john the baptist Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Roukema, Jesus, Gnosis and Dogma (2010) 10
judas, sethian confession of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 248
julias Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
law, cyril on Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
law, letter of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
literalism, judaism and Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
lucian of samosata Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
magdala Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
marcus, joel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
mary Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
matthew, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
matthew Roukema, Jesus, Gnosis and Dogma (2010) 10
meeks, w. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
meier, john p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
messiah, chronology Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
messiah, gods anointed, of aaron Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
messiah, gods anointed, suffering, death of the messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 44
messiah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
mosaic, acheiropoiētos Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
moses, mosaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
moses Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
myth, associated with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
nazareth, nazarene Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
neronias Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
nicene theology, cyril defending Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
non-chalcedonian celebrations of anniversaries, acheiropoiētos (not made by human hands) Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
non-chalcedonian celebrations of anniversaries, caesareas loss of primacy to jerusalem Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
non-chalcedonian celebrations of anniversaries, homilies on first church of mary Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
non-chalcedonian celebrations of anniversaries, mary, perspectives on Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
non-chalcedonian celebrations of anniversaries Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
omrit Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
orthodoxy, cyril and Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
orthodoxy Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
palestine Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
paneion Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
patriarch Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
paul, communities of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
pentecost Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
peter Roukema, Jesus, Gnosis and Dogma (2010) 10
peter (apostle), keys Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 277
peter (apostle) Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
petrine ministry Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
philippi, conflation with caesarea philippi Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
pilate Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
poleis Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
pope Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
priesthood Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
primacy of the see of rome Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
prophecy, early christian Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
prophecy Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
ps-basil of caesarea Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
ptolemy (gnostic) Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 44
resurrection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
righteous, righteousness, roman empire, yoke of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
rome Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
saint mary, non-chalcedonian perspectives on Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
saint peter Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
sanders, e. p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
scripture, as contested authority Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
scripture, shadow Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
slavonic josephus, allusions to russian world Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
slavonic josephus, and mss. of greek josephus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
slavonic josephus, christian additions Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
slavonic josephus, dependence on new testament Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
slavonic josephus, jesus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
slavonic josephus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 854
son of god, gods chosen, jesus divine sonship, jesus as son of god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
son of man as relating to jesus vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 164
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31, 44
speech miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
sunkatabasis, christs Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
synagogues Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
synoptic narrative Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
teacher, relationship to disciples Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
teacher, social class of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
theological disputations Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
thomas, gospel of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
thomas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 10
touch miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
trinity Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
typological interpretation, christ as teacher in Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 184
urban development, in the galilee' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 50
vermes, geza Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
wayment, t.a. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
weiss, a. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
woman Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
ḥoni the circle-maker" Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156