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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 16.18


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.


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

75 results
1. Septuagint, Tobit, 8.4 (10th cent. BCE - 2nd cent. BCE)

8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us.
2. Hebrew Bible, Deuteronomy, 25.7 (9th cent. BCE - 3rd cent. BCE)

25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’"
3. Hebrew Bible, Genesis, 1.2, 2.9, 3.22, 3.24 (9th cent. BCE - 3rd cent. BCE)

1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
4. Hebrew Bible, Leviticus, 21.18-21.19 (9th cent. BCE - 3rd cent. BCE)

21.18. כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃ 21.19. אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃ 21.18. For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long," 21.19. or a man that is broken-footed, or broken-handed,"
5. Hebrew Bible, Proverbs, 21.22 (9th cent. BCE - 3rd cent. BCE)

21.22. עִיר גִּבֹּרִים עָלָה חָכָם וַיֹּרֶד עֹז מִבְטֶחָה׃ 21.22. A wise man scaleth the city of the mighty, And bringeth down the stronghold wherein it trusteth."
6. Hebrew Bible, Psalms, 21.17, 21.23, 77.9, 84.11, 148.3 (9th cent. BCE - 3rd cent. BCE)

77.9. הֶאָפֵס לָנֶצַח חַסְדּוֹ גָּמַר אֹמֶר לְדֹר וָדֹר׃ 84.11. כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדּוּר בְּאָהֳלֵי־רֶשַׁע׃ 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 77.9. Is His mercy clean gone for ever? Is His promise come to an end for evermore?" 84.11. For a day in Thy courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light."
7. Hebrew Bible, 2 Samuel, 5.8 (8th cent. BCE - 5th cent. BCE)

5.8. וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל־מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר וְאֶת־הַפִּסְחִים וְאֶת־הַעִוְרִים שנאו [שְׂנֻאֵי] נֶפֶשׁ דָּוִד עַל־כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ לֹא יָבוֹא אֶל־הַבָּיִת׃ 5.8. And David said on that day, Whoever smites the Yevusi, and gets up to the aqueduct, and smites the lame and the blind (that are hated of David’s soul) – therefore the saying, The blind and the lame shall not come into the house."
8. Hebrew Bible, Isaiah, 5.7, 30.26, 51.2, 53.8, 65.17 (8th cent. BCE - 5th cent. BCE)

5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 30.26. וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא׃ 51.2. בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃ 51.2. הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ 53.8. מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry." 30.26. Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound." 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many." 53.8. By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due." 65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. ."
9. Hebrew Bible, Jeremiah, 16 (8th cent. BCE - 5th cent. BCE)

10. Hebrew Bible, Ezekiel, 47.7 (6th cent. BCE - 5th cent. BCE)

47.7. בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.7. Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other."
11. 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."
12. Hebrew Bible, Zechariah, 9.10 (5th cent. BCE - 4th cent. BCE)

9.10. And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, And he shall speak peace unto the nations; And his dominion shall be from sea to sea, And from the River to the ends of the earth."
13. Septuagint, Tobit, 8.4 (4th cent. BCE - 2nd cent. BCE)

8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us.
14. Anon., 1 Enoch, 24.4 (3rd cent. BCE - 2nd cent. BCE)

24.4. in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:
15. Anon., Testament of Judah, 23.3 (2nd cent. BCE - 2nd cent. CE)

16. Dead Sea Scrolls, Community Rule, 11.4 (2nd cent. BCE - 1st cent. CE)

17. Hebrew Bible, Daniel, 9.27 (2nd cent. BCE - 2nd cent. BCE)

9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’"
18. Septuagint, 1 Maccabees, 1.55, 5.16, 14.19 (2nd cent. BCE - 2nd cent. BCE)

1.55. and burned incense at the doors of the houses and in the streets. 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 14.19. And these were read before the assembly in Jerusalem.
19. Septuagint, 2 Maccabees, 2.5 (2nd cent. BCE - 2nd cent. BCE)

2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.'
20. Septuagint, Ecclesiasticus (Siracides), 15.5, 21.17, 23.24, 28.25, 38.33, 39.10 (2nd cent. BCE - 2nd cent. BCE)

15.5. She will exalt him above his neighbors,and will open his mouth in the midst of the assembly. 21.17. The utterance of a sensible man will be sought in the assembly,and they will ponder his words in their minds. 28.25. make balances and scales for your words,and make a door and a bolt for your mouth. 38.33. Yet they are not sought out for the council of the people,nor do they attain eminence in the public assembly. They do not sit in the judges seat,nor do they understand the sentence of judgment;they cannot expound discipline or judgment,and they are not found using proverbs.
21. Septuagint, Judith, 4.2, 5.18, 6.16 (2nd cent. BCE - 0th cent. CE)

4.2. they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God. 5.18. But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. 6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
22. Anon., Sibylline Oracles, 4.116 (1st cent. BCE - 5th cent. CE)

4.116. And Babylon, great to see but small to fight
23. Horace, Odes, 3.10 (1st cent. BCE - 1st cent. BCE)

24. Ovid, Metamorphoses, 10.383-10.387 (1st cent. BCE - 1st cent. CE)

25. Anon., The Life of Adam And Eve, 40.2, 40.6-40.7 (1st cent. CE - 5th cent. CE)

26. Artemidorus, Oneirocritica, 1.5 (1st cent. CE - 2nd cent. CE)

27. Josephus Flavius, Jewish Antiquities, 8.119, 17.182 (1st cent. CE - 1st cent. CE)

8.119. Now when this divine appearance was seen, the people supposed it to be a demonstration of God’s abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God’s favorable disposition to them; 17.182. 1. As he was giving these commands to his relations, there came letters from his ambassadors, who had been sent to Rome unto Caesar, which, when they were read, their purport was this: That Acme was slain by Caesar, out of his indignation at what hand, she had in Antipater’s wicked practices; and that as to Antipater himself, Caesar left it to Herod to act as became a father and a king, and either to banish him, or to take away his life, which he pleased.
28. Josephus Flavius, Jewish War, 2.128, 5.208-5.211, 5.432 (1st cent. CE - 1st cent. CE)

2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.432. for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force:
29. 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.”"
30. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world."
31. Mishnah, Peah, 1.1 (1st cent. CE - 3rd cent. CE)

1.1. These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all."
32. New Testament, 1 John, 2.18 (1st cent. CE - 1st cent. CE)

2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.
33. New Testament, 1 Peter, 1.10-1.11, 2.13-2.17, 5.9, 5.13 (1st cent. CE - 1st cent. CE)

1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 2.13. Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; 2.14. or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well. 2.15. For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son.
34. New Testament, 1 Corinthians, 1.2, 4.17, 7.17, 10.17, 10.32, 11.16, 11.18, 11.22, 12.12-12.31, 14.1-14.6, 14.12, 14.23-14.24, 14.33-14.35, 15.9, 15.56, 16.1, 16.9, 16.19 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.12. So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.56. The sting of death is sin, and the power of sin is the law. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.9. for a greatand effective door has opened to me, and there are many adversaries. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
35. New Testament, 1 Thessalonians, 1.1, 2.14 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews;
36. New Testament, 1 Timothy, 1.13, 3.5, 3.15, 4.1-4.5, 6.20 (1st cent. CE - 1st cent. CE)

1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
37. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

38. 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.
39. New Testament, 2 Corinthians, 1.1, 4.4, 5.10, 6.16, 8.1, 8.18-8.19, 8.23-8.24, 11.8, 11.25, 11.28 (1st cent. CE - 1st cent. CE)

40. New Testament, 2 Thessalonians, 1.1, 2.1, 2.3 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction
41. New Testament, Acts, 3.10, 5.1-5.11, 7.38, 8.1, 8.3, 9.17-9.18, 9.24, 9.31, 10.9-10.23, 11.22, 11.26, 12.1, 12.5-12.6, 12.13, 13.1, 13.9, 14.23, 15.3-15.4, 15.22, 16.13, 19.32, 19.39-19.40, 20.17, 20.28 (1st cent. CE - 2nd cent. CE)

3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.31. So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come? 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.9. But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
42. New Testament, Apocalypse, 1.4, 1.20, 2.1, 2.7-2.8, 2.11, 2.17, 2.23, 3.1, 3.6, 3.12, 3.14, 3.20, 12.1-12.2, 21.1, 21.10-21.11, 21.15-21.16, 21.18-21.24, 21.26-21.27 (1st cent. CE - 1st cent. CE)

1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.1. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 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. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God 21.11. having the glory of God. Her light was like a most precious stone, as if it was a jasper stone, clear as crystal; 21.15. He who spoke with me had for a measure, a golden reed, to measure the city, its gates, and its walls. 21.16. The city lies foursquare, and its length is as great as its breadth. He measured the city with the reed, twelve thousand twelve stadia. Its length, breadth, and height are equal. 21.18. The construction of its wall was jasper. The city was pure gold, like pure glass. 21.19. The foundations of the city's wall were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; 21.20. the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; and the twelfth, amethyst. 21.21. The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. 21.23. The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and its lamp is the Lamb. 21.24. The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it. 21.26. and they shall bring the glory and the honor of the nations into it so that they may enter. 21.27. There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb's book of life.
43. New Testament, James, 5.14 (1st cent. CE - 1st cent. CE)

5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord
44. New Testament, Colossians, 1.18, 1.24, 2.18-2.19, 3.11, 3.15, 4.15-4.16 (1st cent. CE - 1st cent. CE)

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
45. New Testament, Ephesians, 1.22, 3.10, 3.21, 4.1-4.16, 4.25, 5.8, 5.23-5.25, 5.27, 5.29, 5.32, 6.11-6.12 (1st cent. CE - 1st cent. CE)

1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places.
46. New Testament, Galatians, 1.2, 1.13, 1.22, 5.1 (1st cent. CE - 1st cent. CE)

1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage.
47. New Testament, Hebrews, 2.12, 12.23, 13.12 (1st cent. CE - 1st cent. CE)

2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.
48. New Testament, Philippians, 2.6-2.7, 3.6, 4.15 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
49. New Testament, Romans, 5.5, 12.3-12.8, 16.1, 16.4-16.5, 16.16, 16.23 (1st cent. CE - 1st cent. CE)

5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
50. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE)

3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
51. New Testament, John, 3.3, 9.22, 10.1, 10.7-10.9, 11.1-11.44, 12.42, 16.2, 20.8-20.9, 20.16-20.17, 20.22-20.23, 21.15-21.19 (1st cent. CE - 1st cent. CE)

3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.1. Most assuredly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 20.9. For as yet they didn't know the Scripture, that he must rise from the dead. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me.
52. New Testament, Luke, 4.24-4.27, 5.24, 6.48, 8.6-8.13, 8.45-8.46, 9.18-9.22, 9.28-9.36, 22.31-22.32, 23.43, 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. 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear! 8.9. Then his disciples asked him, "What does this parable mean? 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 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. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 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.
53. New Testament, Mark, 1.21-1.28, 1.32-1.34, 1.45, 2.2, 2.5-2.10, 3.7, 3.22-3.30, 4.35-4.41, 5.7-5.9, 5.14-5.18, 5.28, 5.39, 6.7-6.13, 6.30-6.44, 7.24-7.31, 8.27-8.34, 9.1-9.9, 9.14-9.29, 9.38-9.41, 13.14, 13.29, 15.46, 16.3 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 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. 1.32. 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. 1.45. 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. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin 3.30. -- because they said, "He has an unclean spirit. 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? 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 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. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 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. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 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. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 9.40. For whoever is not against us is on our side. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 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 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us?
54. New Testament, Matthew, 2.1-2.12, 3.4, 4.19, 5.16-5.19, 5.21-5.22, 5.28, 5.32, 5.34, 5.38, 5.44-5.45, 5.48, 6.1, 6.6-6.10, 6.14, 6.26, 6.30, 6.32, 7.7-7.11, 7.15-7.19, 7.21-7.25, 8.5-8.13, 8.26, 10.1, 10.16-10.33, 11.25-11.26, 12.1-12.8, 12.24, 12.33, 12.44-12.45, 12.50, 13.18-13.19, 13.25, 13.29, 13.31, 13.33, 13.37, 13.45, 13.52, 14.13-14.14, 14.28-14.33, 15.13, 16.3, 16.6, 16.8, 16.13-16.17, 16.19-16.24, 16.27, 17.1-17.18, 17.20, 18.10, 18.14-18.15, 18.17-18.20, 18.23, 18.35, 19.6, 19.28, 20.1, 21.13-21.16, 21.18-21.20, 21.33-21.46, 22.2, 22.6, 22.24, 23.8-23.10, 23.13, 23.21, 23.25-23.26, 24.3-24.5, 24.7, 24.15, 24.25, 24.29, 25.1, 26.3, 26.14-26.16, 26.41, 26.48-26.50, 26.61, 26.72-26.75, 27.39-27.40, 27.48, 27.60, 28.2-28.3 (1st cent. CE - 1st cent. CE)

2.1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying 2.2. Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him. 2.3. When Herod the king heard it, he was troubled, and all Jerusalem with him. 2.4. Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. 2.5. They said to him, "In Bethlehem of Judea, for thus it is written through the prophet 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.' 2.7. Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. 2.8. He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him. 2.9. They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was. 2.10. When they saw the star, they rejoiced with exceedingly great joy. 2.11. They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. 2.12. Being warned in a dream that they shouldn't return to Herod, they went back to their own country another way. 3.4. Now John himself wore clothing made of camel's hair, with a leather belt around his waist. His food was locusts and wild honey. 4.19. He said to them, "Come after me, and I will make you fishers for men. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 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. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 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?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.19. But when they deliver you up, don't be anxious how or what you will say, for it will be given you in that hour what you will say. 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 10.21. 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. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.23. But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come. 10.24. A disciple is not above his teacher, nor a servant above his lord. 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! 10.26. Therefore don't be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known. 10.27. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 10.28. Don't be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body in Gehenna. 10.29. Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will 10.30. but the very hairs of your head are all numbered. 10.31. Therefore don't be afraid. You are of more value than many sparrows. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath. 12.3. But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.8. For the Son of Man is Lord of the Sabbath. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 13.18. Hear, then, the parable of the farmer. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened. 13.37. He answered them, "He who sows the good seed is the Son of Man 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 13.52. He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.28. Peter answered him and said, "Lord, if it is you, command me to come to you on the waters. 14.29. He said, "Come!"Peter stepped down from the boat, and walked on the waters to come to Jesus. 14.30. But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, "Lord, save me! 14.31. Immediately Jesus stretched out his hand, took hold of him, and said to him, "You of little faith, why did you doubt? 14.32. When they got up into the boat, the wind ceased. 14.33. Those who were in the boat came and worshiped him, saying, "You are truly the Son of God! 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 16.3. In the morning, 'It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the appearance of the sky, but you can't discern the signs of the times! 16.6. Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees. 16.8. Jesus, perceiving it, said, "Why do you reason among yourselves, you of little faith, 'because you have brought no bread?' 16.13. 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? 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. 16.19. 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. 16.27. For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 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. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 20.1. For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 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 21.16. and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?' 21.18. Now in the morning, as he returned to the city, he was hungry. 21.19. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.33. Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 21.34. When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit. 21.35. The farmers took his servants, beat one, killed another, and stoned another. 21.36. Again, he sent other servants more than the first: and they treated them the same way. 21.37. But afterward he sent to them his son, saying, 'They will respect my son.' 21.38. But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.' 21.39. So they took him, and threw him out of the vineyard, and killed him. 21.40. When therefore the lord of the vineyard comes, what will he do to those farmers? 21.41. They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season. 21.42. Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, The same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?' 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 21.44. He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust. 21.45. When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. 21.46. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 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. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 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) 24.25. Behold, I have told you beforehand. 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; 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 26.3. Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 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. 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.' 26.72. Again he denied it with an oath, "I don't know the man. 26.73. After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known. 26.74. Then he began to curse and to swear, "I don't know the man!"Immediately the cock crowed. 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly. 27.39. Those who passed by blasphemed him, wagging their heads 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! 27.48. Immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him a drink. 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow.
55. Ps.-Philo, Biblical Antiquities, 11.15 (1st cent. CE - 2nd cent. CE)

56. Tosefta, Berachot, 2.13 (1st cent. CE - 2nd cent. CE)

2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”"
57. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)

58. Anon., Acts of Peter, 35 (2nd cent. CE - 3rd cent. CE)

59. Irenaeus, Refutation of All Heresies, 3.2 (2nd cent. CE - 3rd cent. CE)

60. Justin, Dialogue With Trypho, 16.4, 47.4, 93.4, 95.4, 96.2, 108.3, 133.6, 137.2 (2nd cent. CE - 2nd cent. CE)

61. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)

62. Palestinian Talmud, Sanhedrin, 10.2 (2nd cent. CE - 5th cent. CE)

63. Tertullian, Prescription Against Heretics, 32 (2nd cent. CE - 3rd cent. CE)

64. Tertullian, On Modesty, 21 (2nd cent. CE - 3rd cent. CE)

21. If the apostles understood these (figurative meanings of the Law) better, of course they were more careful (with regard to them than even apostolic men). But I will descend even to this point of contest now, making a separation between the doctrine of apostles and their power. Discipline governs a man, power sets a seal upon him; apart from the fact that power is the Spirit, but the Spirit is God. What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids. Who, moreover, was able to forgive sins? This is His alone prerogative: for who remits sins but God alone? and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offense against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold. And so, if it were agreed that even the blessed apostles had granted any such indulgence (to any crime) the pardon of which (comes) from God, not from man, it would be competent (for them) to have done so, not in the exercise of discipline, but of power. For they both raised the dead, which God alone (can do), and restored the debilitated to their integrity, which none but Christ (can do); nay, they inflicted plagues too, which Christ would not do. For it did not beseem Him to be severe who had come to suffer. Smitten were both Aias and Elymas - Aias with death, Elymas with blindness - in order that by this very fact it might be proved that Christ had had the power of doing even such (miracles). So, too, had the prophets (of old) granted to the repentant the pardon of murder, and therewith of adultery, inasmuch as they gave, at the same time, manifest proofs of severity. Exhibit therefore even now to me, apostolic sir, prophetic evidences, that I may recognise your divine virtue, and vindicate to yourself the power of remitting such sins! If, however, you have had the functions of discipline alone allotted you, and (the duty) of presiding not imperially, but ministerially; who or how great are you, that you should grant indulgence, who, by exhibiting neither the prophetic nor the apostolic character, lack that virtue whose property it is to indulge? But, you say, the Church has the power of forgiving sins. This I acknowledge and adjudge more (than you; I) who have the Paraclete Himself in the persons of the new prophets, saying, The Church has the power to forgive sins; but I will not do it, lest they commit others withal. What if a pseudo-prophetic spirit has made that declaration? Nay, but it would have been more the part of a subverter on the one hand to commend himself on the score of clemency, and on the other to influence all others to sin. Or if, again, (the pseudo-prophetic spirit) has been eager to affect this (sentiment) in accordance with the Spirit of truth, it follows that the Spirit of truth has indeed the power of indulgently granting pardon to fornicators, but wills not to do it if it involve evil to the majority. I now inquire into your opinion, (to see) from what source you usurp this right to the Church. If, because the Lord has said to Peter, Upon this rock will I build My Church, to you have I given the keys of the heavenly kingdom; or, Whatsoever you shall have bound or loosed in earth, shall be bound or loosed in the heavens, you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? On you, He says, will I build My Church; and, I will give to you the keys, not to the Church; and, Whatsoever you shall have loosed or bound, not what they shall have loosed or bound. For so withal the result teaches. In (Peter) himself the Church was reared; that is, through (Peter) himself; (Peter) himself essayed the key; you see what (key): Men of Israel, let what I say sink into your ears: Jesus the Nazarene, a man destined by God for you, and so forth. (Peter) himself, therefore, was the first to unbar, in Christ's baptism, the entrance to the heavenly kingdom, in which (kingdom) are loosed the sins that were beforetime bound; and those which have not been loosed are bound, in accordance with true salvation; and Aias he bound with the bond of death, and the weak in his feet he absolved from his defect of health. Moreover, in that dispute about the observance or non-observance of the Law, Peter was the first of all to be endued with the Spirit, and, after making preface touching the calling of the nations, to say, And now why are you tempting the Lord, concerning the imposition upon the brethren of a yoke which neither we nor our fathers were able to support? But however, through the grace of Jesus we believe that we shall be saved in the same way as they. This sentence both loosed those parts of the law which were abandoned, and bound those which were reserved. Hence the power of loosing and of binding committed to Peter had nothing to do with the capital sins of believers; and if the Lord had given him a precept that he must grant pardon to a brother sinning against him even seventy times sevenfold, of course He would have commanded him to bind- that is, to retain - nothing subsequently, unless perchance such (sins) as one may have committed against the Lord, not against a brother. For the forgiveness of (sins) committed in the case of a man is a prejudgment against the remission of sins against God. What, now, (has this to do) with the Church, and your (church), indeed, Psychic? For, in accordance with the person of Peter, it is to spiritual men that this power will correspondently appertain, either to an apostle or else to a prophet. For the very Church itself is, properly and principally, the Spirit Himself, in whom is the Trinity of the One Divinity - Father, Son, and Holy Spirit. (The Spirit) combines that Church which the Lord has made to consist in three. And thus, from that time forward, every number (of persons) who may have combined together into this faith is accounted a Church, from the Author and Consecrator (of the Church). And accordingly the Church, it is true, will forgive sins: but (it will be) the Church of the Spirit, by means of a spiritual man; not the Church which consists of a number of bishops. For the right and arbitrament is the Lord's, not the servant's; God's Himself, not the priest's.
65. Eusebius of Caesarea, Ecclesiastical History, 3.31.3 (3rd cent. CE - 4th cent. CE)

3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus.
66. Nag Hammadi, The Gospel of Thomas, 13 (3rd cent. CE - 3rd cent. CE)

67. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 27 (3rd cent. CE - 3rd cent. CE)

68. Origen, Commentary On Matthew, 10.2, 10.8, 10.22, 12.12, 12.23, 14.16 (3rd cent. CE - 3rd cent. CE)

10.2. After these things He answered and said to them, He that sows the good seed is the Son of man. Matthew 13:37 Though we have already, in previous sections, according to our ability discussed these matters, none the less shall we now say what is in harmony with them, even if there is reasonable ground for another explanation. And consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatsoever good things are sown in the human soul, these are the offspring of the kingdom of God and have been sown by God the Word who was in the beginning with God, John 1:2 so that wholesome words about anything are children of the kingdom. But while men are asleep who do not act according to the command of Jesus, Watch and pray that you enter not into temptation, Matthew 26:41 the devil on the watch sows what are called tares - that is, evil opinions - over and among what are called by some natural conceptions, even the good seeds which are from the Word. And according to this the whole world might be called a field, and not the Church of God only, for in the whole world the Son of man sowed the good seed, but the wicked one tares - that is, evil words - which, springing from wickedness, are children of the evil one. And at the end of things, which is called the consummation of the age, there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from all the kingdom of Christ all things that cause a stumbling-block to souls and reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the gnashing of teeth. Matthew 13:42 Wherefore, also, in the Psalms it is said, They gnashed upon me with their teeth. Then above all shall the righteous shine, no longer differently as at the first, but all as one sun in the kingdom of their Father. Matthew 13:43 Then, as if to indicate that there was indeed a hidden meaning, perhaps, in all that is concerned with the explanation of the parable, perhaps most of all in the saying, Then shall the righteous shine as the sun in the kingdom of their Father, the Saviour adds, He that has ears to hear, let him hear, Matthew 13:43 thereby teaching those who think that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the vulgar, that even the things connected with the interpretation of the parable stand in need of explanation. 10.8. Now, having collected these things out of dissertations about stones, I say that the Saviour with a knowledge of the difference of pearls, of which some are in kind goodly and others worthless, said, The kingdom of heaven is like a man that is a merchant seeking goodly pearls; Matthew 13:45 for, if some of the pearls had not been worthless, it would not have been said, to a man seeking goodly pearls. Now among the words of all kinds which profess to announce truth, and among those who report them, he seeks pearls. And let the prophets be, so to speak, the mussels which conceive the dew of heaven, and become pregt with the word of truth from heaven, the goodly pearls which, according to the phrase here set forth, the merchantman seeks. And the leader of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word which is superior to the precious letters and thoughts in the law and the prophets, on the finding of which also all the rest are easily taken. And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, Cast not your pearls before swine. Matthew 7:6 Now it is manifest that these things were said to the disciples from that which is prefixed to His words, And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; Matthew 5:1 for, in the course of those words, He said, Give not that which is holy unto the dogs, neither cast your pearls before the swine. Matthew 7:6 Perhaps, then, he is not a disciple of Christ, who does not possess pearls or the very costly pearl, the pearls, I mean, which are goodly; not the cloudy, nor the darkened, such as the words of the heterodox, which are brought forth not at the sunrise, but at the sunset or in the north, if it is necessary to take also into the comparison those things on account of which we found a difference in the pearls which are produced in different places. And perhaps the muddy words and the heresies which are bound up with works of the flesh, are the darkened pearls, and those which are produced in the marshes, not goodly pearls. 10.22. Wherefore John, endued with prophetic boldness and not terrified at the royal dignity of Herod, nor through fear of death keeping silence in regard to so flagrant a sin, filled with a divine spirit said to Herod, It is not lawful for you to have her; for it is not lawful for you to have the wife of your brother. For Herod having laid hold on John bound him and put him in prison, not daring to slay him outright and to take away the prophetic word from the people; but the wife of the king of Trachonitis - which is a kind of evil opinion and wicked teaching - gave birth to a daughter of the same name, whose movements, seemingly harmonious, pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, We piped unto you, and you did not dance. And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who loves things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; Genesis 40:20 but by the former, John, than whom no one greater has risen among those born of women, Matthew 11:11 in regard to whom the Saviour says, But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet. Luke 7:26 But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became free among the dead; for though He were crucified through weakness, yet He lives through the power of God. 2 Corinthians 13:4 Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, Christ Jesus; and the prophet is beheaded, because of an oath in a case where the duty was rather to break the oath than to keep the oath; for the charge of rashness in taking an oath and of breaking it because of the rashness is not the same in guilt as the death of a prophet. And not on this account alone is he beheaded, but because of those who sat at meat with him, who preferred that the prophet should be killed rather than live. And they recline at the same table and also feast along with the evil word which reigns over the Jews, who make merry over his birth. At times you may make a graceful application of the passage to those who swear rashly and wish to hold fast oaths which are taken with a view to unlawful deeds, by saying that not every keeping of oaths is seemly, just as the keeping of the oath of Herod was not. And mark, further, that not openly but secretly and in prison does Herod put John to death. For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as if they believed Moses they would have believed Jesus, John 5:46 so if they had believed the prophets they would have received Him who had been the subject of prophecy. But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, A bone shall not be broken. 12.12. But when we have understood how each of the sins through which there is a way to Hades is a gate of Hades, we shall apprehend that the soul, which has spot or wrinkle or any such thing, Ephesians 5:27 and because of wickedness is neither holy nor blameless, is neither a rock upon which Christ builds, nor a church, nor part of a church which Christ builds upon the rock. But if any one wishes to put us to shame in regard to these things because of the great majority of those of the church who are thought to believe, it must be said to him not only Many are called, but few chosen; Matthew 22:14 but also that which was said by the Saviour to those who come to Him, as it is recorded in Luke in these words, Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able; Luke 13:24 and also that which is written in the Gospel of Matthew thus, For narrow is the gate, and strait is the way that leads unto life, and few be they that find it. Matthew 7:14 Now, if you attend to the saying, Many, I say unto you, shall seek to enter in and shall not be able, Luke 13:24 you will understand that this refers to those who boast that they are of the church, but live weakly and contrary to the word. of those, then, who seek to enter in, those who are not able to enter will not be able to do so, because the gates of Hades prevail against them; but in the case of those against whom the gates of Hades will not prevail, those seeking to enter in will be strong, being able to do all things, in Christ Jesus, who strengthens them. Philippians 4:13 And in like manner each one of those who are the authors of any evil opinion has become the architect of a certain gate of Hades; but those who co-operate with the teaching of the architect of such things are servants and stewards, who are the bond-servants of the evil doctrine which goes to build up impiety. And though the gates of Hades are many and almost innumerable, no gate of Hades will prevail against the rock or against the church which Christ builds upon it. Notwithstanding, these gates have a certain power by which they gain the mastery over some who do not resist and strive against them; but they are overcome by others who, because they do not turn aside from Him who said, I am the door, John 10:9 have rased from their soul all the gates of Hades. And this also we must know that as the gates of cities have each their own names, in the same way the gates of Hades might be named after the species of sins; so that one gate of Hades is called fornication, through which fornicators go, and another denial, through which the deniers of God go down into Hades. And likewise already each of the heterodox and of those who have begotten any knowledge which is falsely so called, 1 Timothy 6:20 has built a gate of Hades - Marcion one gate, and Basilides another, and Valentinus another. 12.23. Next we must inquire how He said to Peter, You are a stumbling-block unto Me, Matthew 16:23 especially when David says, Great peace have they that love Your law, and there is no stumbling-block to them. For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for love bears all things, believes all things, hopes all things, endures all things, love never fails, 1 Corinthians 13:7-8 how did the Lord Himself, who upholds all that fall, and raises up all that be bowed down, say to Peter, You are a stumbling-block unto Me? But it must be said that not only the Saviour, but also he who is perfected in love, cannot be offended. But, so far as it depends on himself, he who says or does such things is a stumbling-block even to him who will not be offended; unless perhaps Jesus calls the disciple who sinned a stumbling-block even to Himself, as much more than Paul He would have said from love, Who is weak, and I am not weak? Who is made to stumble, and I burn not? 2 Corinthians 11:29 In harmony with which we may put, Who is made to stumble, and I am not made to stumble? But if Peter, at that time because of the saying, God be propitious to You, Lord, this shall not be unto You, Matthew 16:22 was called a stumbling-block by Jesus, as not minding the things of God in what he said but the things of men, what is to be said about all those who profess to be made disciples of Jesus, but do not mind the things of God, and do not look to things unseen and eternal, but mind the things of man, and look to things seen and temporal, 2 Corinthians 4:18 but that such still more would be stigmatized by Jesus as a stumbling-block to Him, and because stumbling-blocks to Him, as stumbling-blocks to His brethren also? As in regard to them He says, I was thirsty and you gave Me no drink, Matthew 25:42 etc., so also He might say, When I was running ye caused Me to stumble. Let us not therefore suppose that it is a trivial sin to mind the things of men, since we ought in everything to mind the things of God. And it will be appropriate also to say this to every one that has fallen away from the doctrines of God and the words of the church and a true mind; as, for example, to him who minds as true the teaching of Basilides, or Valentinus, or Marcion, or any one of those who teach the things of men as the things of God. 14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees.
69. Origen, Homilies On Leviticus, 5.8 (3rd cent. CE - 3rd cent. CE)

70. John Chrysostom, Against The Jews, 1.5 (4th cent. CE - 5th cent. CE)

71. Anon., 2 Enoch, 8.3

72. Anon., 4 Baruch, 3.8, 3.14, 9.16

3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth.
73. Anon., Gospel of Thomas, 13

74. Anon., Hebrew Apocalypse of Elijah, 5.6

75. Anon., Martyrdom of Pionius, 13



Subjects of this text:

subject book bibliographic info
(simon) peter Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
abel Levison, The Greek Life of Adam and Eve (2023) 987
acheiropoiētos (not made by human hands) Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
acts of peter Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 4
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
ages of the world Allison, 4 Baruch (2018) 190
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437, 455
anchoring innovation Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 4
andrew Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 4
angle Estes, The Tree of Life (2020) 194
antichrist, heresiological theme Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
antioch Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
apocalypse Estes, The Tree of Life (2020) 194
apocrypha Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 4, 82
apocrypha and pseudepigrapha of new testament, syriac texts Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 698
apostles Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 279; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
arator Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
architecture Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
artemidorus Estes, The Tree of Life (2020) 194
ascent, ascension Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
associations Alikin, The Earliest History of the Christian Gathering (2009) 39
augustine Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
authority, religious Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
bishop Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437, 440
bishop of rome Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
body, abel, of Levison, The Greek Life of Adam and Eve (2023) 987
body, adam, of Levison, The Greek Life of Adam and Eve (2023) 987
body of sin, flesh Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
burial, abel, of Levison, The Greek Life of Adam and Eve (2023) 987
burial, adam, of Levison, The Greek Life of Adam and Eve (2023) 987
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
calvin Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
canonization Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
cathedra Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
cave of treasures Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 698
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
child/children/childhood Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 99
christ Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 192, 194; 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
christ assembly (see also synagogue) Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 214, 216
christ pantocrator Estes, The Tree of Life (2020) 194
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440, 455
christian church, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
christian community Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
christmas Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
church Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
churches, santa pudenziana Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
clement Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
clement of alexandria Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
cleopas Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
communion Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
contrary, contrariety, opposites Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
cross Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 284; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
cult places, exclusivity and cult practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
culture, greco-roman Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
culture v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
day, final Levison, The Greek Life of Adam and Eve (2023) 987
death Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
death of jesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
desert Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
devil, satan Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
dispensations, economy (of god) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
door, deaths Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
door, prison Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
door, sheep Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
door, shut Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
door Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
earth (of goodness) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
easter Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
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
elisha Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
entrance Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
episcopal Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
epistemology Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
eschatology Estes, The Tree of Life (2020) 194
eternity Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
excommunication Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
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
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
faith Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
fauces Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
feast days, peter and paul (29 june) Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 278, 279, 283
flood Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
flusser, david Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 284
foot/feet Levison, The Greek Life of Adam and Eve (2023) 987
foreknowledge (prògnvsiw), anticipate Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
four who entered pardes, the story of the Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
fragrances, paradise, of Levison, The Greek Life of Adam and Eve (2023) 987
gate, city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
gate Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
gelasius i Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
genre Estes, The Tree of Life (2020) 194
gnosticism, cento Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 101
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
grace Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
gregory the great Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
healing Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
heaven, kingdom of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
heaven, master in Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148; 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
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 519
holiness Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
holy spirit Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
house of prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 101
house v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
icons Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
idols, idolaters, idolatry Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
image vi Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
inner room Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
irenaeus, criticism of gnostic exegesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
irenaeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
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
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 101
james, term brothers in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 229
jealousy, envy, envious Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
jeremiah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
jerome Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 192
jerusalem Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
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, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
jesus, in matthew Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 292
jesus, kingdom and Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 292
jesus Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 277; Estes, The Tree of Life (2020) 194; Levison, The Greek Life of Adam and Eve (2023) 987; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437, 455; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
jesus christ Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
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) 440, 455; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
john the baptist/baptizer/immerser Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
john the baptist Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
judaism, charge of judaizing Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
king, narrative Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
kingdom of god/gods kingdom Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 101
knowledge, theological Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
knowledge Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
lawrence (saint) Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 4
lent Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
linen Levison, The Greek Life of Adam and Eve (2023) 987
liturgy, liturgical Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
liturgy Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
logos Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
lucian of samosata Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
luke Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
magisterial authority Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
marcion Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
martha canonical, confession of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 23
martin, g. currie Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 229
martyrdom of polykarpos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
mary, gospel Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 82
mary Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
matter (ïlh) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
matthew, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
matthew, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 99, 101
matthew, on the pharisees Ganzel and Holtz, Contextualizing Jewish Temples (2020) 157
mediterranean Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
meeks, w. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 37
merkava xiii–xvi, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
messiah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
metaphor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
miracles Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
missale gothicum Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 283
monastery Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
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 Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129; 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
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 292
multistability Estes, The Tree of Life (2020) 194
mystery, mysteries, mysterious Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
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
nestorianism Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
new jerusalem Estes, The Tree of Life (2020) 194
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
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
odes of solomon Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 698
okeanos Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
origen, themes on heresy in the commentary on matthew Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 519, 532
orthodoxy, unity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 519
ostium Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
palestine Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
parallelism/repetition Allison, 4 Baruch (2018) 190
paschale carmen Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 192, 194
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
paul Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194, 221, 279, 283; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
pedagogy, pedagogical Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
pentecost Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
peter, confession of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 23
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 292; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1297; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
peter (apostle), denial Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 192
peter (apostle), gospel of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), historical Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 4
peter (apostle), keys Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194, 221, 277, 279
peter (apostle), syrian views of Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle), visionary Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
peter (apostle) Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437, 455; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 284
peter (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
peter and paul, conflict Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 221
petrine ministry Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
pharisee Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
pharisees, in matthew Ganzel and Holtz, Contextualizing Jewish Temples (2020) 157
pharisees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
philippi, conflation with caesarea philippi Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 171
pneuma Rüpke, The individual in the religions of the ancient Mediterranean (2014) 280
polyvalency Estes, The Tree of Life (2020) 194
pope Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 455
popes (roman), leo i Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
popes (roman), mark Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
popes (roman), stephanus i Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 82
popes (roman), vigilius Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
prayer Allison, 4 Baruch (2018) 190
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
principles (érxæ) (first) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
prophecy Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437, 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
purification Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
quo vadis Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 194
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
rabbinic literature xiii, xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 23
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
regions, paradise, of Levison, The Greek Life of Adam and Eve (2023) 987
resurrection Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
revelation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
righteous, righteousness, roman empire, yoke of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
rock Levison, The Greek Life of Adam and Eve (2023) 987
rome Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437, 440, 455; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 284
sacramentarium veronense Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 278, 279, 283
sacrifice Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 117
sadducees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
saint Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 437
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
schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529, 539
schweitzer, quest, caesarea philippi Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 539
schweitzer, quest, delay of parousia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, heavenly hierarchy Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 539
schweitzer, quest, history, dogmatic Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, changed views Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, galilean ministry Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, hiddenness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, messianic consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jewish apocalyptic thought Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 539
schweitzer, quest, kingdom of god, failure to arrive Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, matt Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 539
schweitzer, quest, matthew and mark primary sources Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 539
schweitzer, quest, messianic woes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, mission of the twelve Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, pre-existent church Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 539
schweitzer, quest, role of history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
scribe, scribal sage Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
scripture, as contested authority Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 247
scriptures, bible Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
sea, boundaries Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
sea, divine strife with Fishbane, Biblical Myth and Rabbinic Mythmaking (2003) 129
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
sedulius Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 192, 194
seeds Levison, The Greek Life of Adam and Eve (2023) 987
serapion of antioch Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 100
sign Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 204
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
sinai, saint catherines monastery Estes, The Tree of Life (2020) 194
son of man Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 31
space v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
speech miracles Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 156
sun, personified Allison, 4 Baruch (2018) 190
symposium' Alikin, The Earliest History of the Christian Gathering (2009) 39
synagogue, in matthew Ganzel and Holtz, Contextualizing Jewish Temples (2020) 157
synagogue Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 440
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
syriac bible, apocryphal texts in syriac Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 698
syriac exegesis, before fourth century Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 698