Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 19.14


ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven.


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

37 results
1. Hebrew Bible, Deuteronomy, 28.1, 28.6 (9th cent. BCE - 3rd cent. BCE)

28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.6. בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ 28.6. וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out."
2. Hebrew Bible, Exodus, 2.24, 12.35-12.36, 19.15 (9th cent. BCE - 3rd cent. BCE)

2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 12.35. וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 12.35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment." 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
3. Hebrew Bible, Genesis, 1.1, 1.26, 18.21-18.22, 20.12 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 18.21. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 20.12. וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃ 1.1. In the beginning God created the heaven and the earth." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 18.21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’" 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 20.12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife."
4. Hebrew Bible, Leviticus, 26.42 (9th cent. BCE - 3rd cent. BCE)

26.42. וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃ 26.42. then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land."
5. Hebrew Bible, Proverbs, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE)

6.6. לֵךְ־אֶל־נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם׃ 6.7. אֲשֶׁר אֵין־לָהּ קָצִין שֹׁטֵר וּמֹשֵׁל׃ 6.8. תָּכִין בַּקַּיִץ לַחְמָהּ אָגְרָה בַקָּצִיר מַאֲכָלָהּ׃ 6.6. Go to the ant, thou sluggard; Consider her ways, and be wise;" 6.7. Which having no chief, Overseer, or ruler," 6.8. Provideth her bread in the summer, And gatherest her food in the harvest."
6. Hebrew Bible, Psalms, 104.8, 127.2 (9th cent. BCE - 3rd cent. BCE)

104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 127.2. שָׁוְא לָכֶם מַשְׁכִּימֵי קוּם מְאַחֲרֵי־שֶׁבֶת אֹכְלֵי לֶחֶם הָעֲצָבִים כֵּן יִתֵּן לִידִידוֹ שֵׁנָא׃ 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;" 127.2. It is vain for you that ye rise early, and sit up late, Ye that eat the bread of toil; So He giveth unto His beloved in sleep."
7. Hebrew Bible, Amos, 3.4, 3.6 (8th cent. BCE - 6th cent. BCE)

3.4. הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעֹנָתוֹ בִּלְתִּי אִם־לָכָד׃ 3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 3.4. Will a lion roar in the forest, When he hath no prey? Will a young lion give forth his voice out of his den, If he have taken nothing?" 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?"
8. Hebrew Bible, Isaiah, 45.7 (8th cent. BCE - 5th cent. BCE)

45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things."
9. Hebrew Bible, Jeremiah, 16.2 (8th cent. BCE - 5th cent. BCE)

16.2. לֹא־תִקַּח לְךָ אִשָּׁה וְלֹא־יִהְיוּ לְךָ בָּנִים וּבָנוֹת בַּמָּקוֹם הַזֶּה׃ 16.2. הֲיַעֲשֶׂה־לּוֹ אָדָם אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים׃ 16.2. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place."
10. Hebrew Bible, Daniel, 3 (2nd cent. BCE - 2nd cent. BCE)

11. Septuagint, 1 Maccabees, 2.22, 2.50, 3.46, 4.10, 4.30 (2nd cent. BCE - 2nd cent. BCE)

2.22. We will not obey the kings words by turning aside from our religion to the right hand or to the left. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 4.30. When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor.
12. Mishnah, Yevamot, 6.6 (1st cent. CE - 3rd cent. CE)

6.6. A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28)."
13. New Testament, 1 Thessalonians, 5.12 (1st cent. CE - 1st cent. CE)

5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you
14. New Testament, 1 Timothy, 3.1 (1st cent. CE - 1st cent. CE)

3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work.
15. New Testament, Apocalypse, 5.6-5.7 (1st cent. CE - 1st cent. CE)

5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.7. Then he came, and he took it out of the right hand of him who sat on the throne.
16. New Testament, Colossians, 1 (1st cent. CE - 1st cent. CE)

17. New Testament, Ephesians, 5.8-5.11 (1st cent. CE - 1st cent. CE)

5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them.
18. New Testament, Romans, 5.12 (1st cent. CE - 1st cent. CE)

5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.
19. New Testament, Titus, 3.8 (1st cent. CE - 1st cent. CE)

3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
20. New Testament, John, 1.10, 6.51, 21.4-21.5 (1st cent. CE - 1st cent. CE)

1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No.
21. New Testament, Luke, 1.72-1.73, 4.43, 6.6-6.11, 6.20, 7.28, 8.1, 8.10, 9.2-9.3, 9.46-9.48, 9.54, 9.59-9.60, 9.62, 10.4, 10.9, 10.11, 10.38-10.42, 11.2, 11.17-11.18, 11.20, 13.10-13.18, 13.20, 13.28-13.29, 14.15, 14.21-14.23, 16.16, 17.20-17.21, 18.9-18.30, 19.11, 21.10, 21.33, 22.16, 22.18, 22.30 (1st cent. CE - 1st cent. CE)

1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 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.' 9.2. He sent them forth to preach the Kingdom of God, and to heal the sick. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.46. There arose an argument among them about which of them was the greatest. 9.47. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side 9.48. and said to them, "Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.15. They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.19. Jesus asked him, "Why do you call me good? No one is good, except one -- God. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 18.21. He said, "I have observed all these things from my youth up. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.26. Those who heard it said, "Then who can be saved? 18.27. But he said, "The things which are impossible with men are possible with God. 18.28. Peter said, "Look, we have left everything, and followed you. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.33. Heaven and earth will pass away, but my words will by no means pass away. 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel.
22. New Testament, Mark, 1.5, 3.1-3.6, 3.24, 4.26, 9.33-9.37, 10.1-10.31, 13.8, 14.25 (1st cent. CE - 1st cent. CE)

1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 9.35. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all. 9.36. He took a little child, and set him in the midst of them. Taking him in his arms, he said to them 9.37. Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it. 10.16. He took them in his arms, and blessed them, laying his hands on them. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God.
23. New Testament, Matthew, 3.2, 3.16-3.17, 4.17, 5.3, 5.8-5.10, 5.12, 5.19-5.21, 5.34, 5.44, 6.20, 6.24, 6.26, 6.30, 6.33-6.34, 7.17, 7.21, 8.11, 8.20, 10.7, 11.11-11.12, 11.23, 12.9-12.14, 12.28, 12.50, 13.11, 13.24, 13.31-13.33, 13.44-13.45, 13.47, 13.52, 14.19, 16.1-16.3, 16.19, 18.1-18.5, 18.15-18.17, 18.23, 19.1-19.13, 19.15-19.30, 20.1, 21.25, 21.31, 21.43, 22.2, 22.30-22.31, 23.13, 23.37, 24.29-24.31, 24.36, 25.1, 25.31-25.46, 26.64, 28.2 (1st cent. CE - 1st cent. CE)

3.2. Repent, for the Kingdom of Heaven is at hand! 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 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. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into 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.' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 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 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 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? 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 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. 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 8.20. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 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; 13.32. which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches. 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. 13.44. The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 13.47. Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind 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. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 16.2. But he answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.' 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! 16.19. 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. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.5. Whoever receives one such little child in my name receives me 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. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 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. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 19.1. It happened when Jesus had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan. 19.2. Great multitudes followed him, and he healed them there. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.10. His disciples said to him, "If this is the case of the man with his wife, it is not expedient to marry. 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.15. He laid his hands on them, and departed from there. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 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. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 19.30. But many will be last who are first; and first who are last. 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. 21.25. The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. 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. 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying 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. 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 24.36. But no one knows of that day and hour, not even the angels of heaven, but my Father only. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky. 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.
24. Clement of Alexandria, Christ The Educator, 1.4, 1.12 (2nd cent. CE - 3rd cent. CE)

25. Clement of Alexandria, Miscellanies, 2.6, 6.10, 6.14-6.16, 7.11 (2nd cent. CE - 3rd cent. CE)

26. Tertullian, Against Marcion, 2.14, 5.6 (2nd cent. CE - 3rd cent. CE)

2.14. On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who creates evil, but also makes peace; - so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, It is I who create evil. They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culp from mala pœn, confine to each of the two classes its own author - the devil as the author of the sinful evils (culp ), and God as the creator of penal evils (pœn ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good - evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its -population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet.
27. Tertullian, Against The Valentinians, 29 (2nd cent. CE - 3rd cent. CE)

28. Tertullian, On Baptism, 18 (2nd cent. CE - 3rd cent. CE)

18. But they whose office it is, know that baptism is not rashly to be administered. Give to every one who begs you, has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: Give not the holy thing to the dogs, nor cast your pearls before swine; Matthew 7:6 and, Lay not hands easily on any; share not other men's sins. If Philip so easily baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. Acts 8:26-40 The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered - to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. But Paul too was, in fact, 'speedily' baptized: for Simon, his host, speedily recognized him to be an appointed vessel of election. God's approbation sends sure premonitory tokens before it; every petition may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary - if (baptism itself) is not so necessary - that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asks. For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation.
29. Tertullian, On The Apparel of Women, 2.10 (2nd cent. CE - 3rd cent. CE)

30. Tertullian, Antidote For The Scorpion'S Sting, 11 (2nd cent. CE - 3rd cent. CE)

11. In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. He, says Jesus, who will value his own life also more than me, is not worthy of me, Luke 14:26 - that is, he who will rather live by denying, than die by confessing, me; and he who finds his life shall lose it; but he who loses it for my sake shall find it. Matthew 10:39 Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, Save your life; and, Do not lose your life. How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat, Matthew 10:19 He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, Matthew 25:36 He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect. Luke 18:7 In the parable also of the withering of the word Matthew 13:3 after the green blade had sprung up, He is drawing a picture with reference to the burning heat of persecutions. If these announcements are not understood as they are made, without doubt they signify something else than the sound indicates; and there will be one thing in the words, another in their meanings, as is the case with allegories, with parables, with riddles. Whatever wind of reasoning, therefore, these scorpions may catch (in their sails), with whatever subtlety they may attack, there is now one line of defense: an appeal will be made to the facts themselves, whether they occur as the Scriptures represent that they would; since another thing will then be meant in the Scriptures if that very one (which seems to be so) is not found in actual facts. For what is written, must needs come to pass. Besides, what is written will then come to pass, if something different does not. But, lo! We are both regarded as persons to be hated by all men for the sake of the name, as it is written; and are delivered up by our nearest of kin also, as it is written; and are brought before magistrates, and examined, and tortured, and make confession, and are ruthlessly killed, as it is written. So the Lord ordained. If He ordained these events otherwise, why do they not come to pass otherwise than He ordained them, that is, as He ordained them? And yet they do not come to pass otherwise than He ordained. Therefore, as they come to pass, so He ordained; and as He ordained, so they come to pass. For neither would they have been permitted to occur otherwise than He ordained, nor for His part would He have ordained otherwise than He would wish them to occur. Thus these passages of Scripture will not mean ought else than we recognise in actual facts; or if those events are not yet taking place which are announced, how are those taking place which have not been announced? For these events which are taking place have not been announced, if those which are announced are different, and not these which are taking place. Well now, seeing the very occurrences are met with in actual life which are believed to have been expressed with a different meaning in words, what would happen if they were found to have come to pass in a different manner than had been revealed? But this will be the waywardness of faith, not to believe what has been demonstrated, to assume the truth of what has not been demonstrated. And to this waywardness I will offer the following objection also, that if these events, which occur as is written, will not be the very ones which are announced, those too (which are meant) ought not to occur as is written, that they themselves also may not, after the example of these others, be in danger of exclusion, since there is one thing in the words and another in the facts; and there remains that even the events which have been announced are not seen when they occur, if they are announced otherwise than they have to occur. And how will those be believed (to have come to pass), which will not have been announced as they come to pass? Thus heretics, by not believing what is announced as it has been shown to have taken place, believe what has not been even announced.
31. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

87b. דבלים דבה רעה בת דבה רעה ושמואל אמר שמתוקה בפי הכל כדבלה ורבי יוחנן אמר שהכל דשין בה כדבלה,דבר אחר גומר אמר רבי יהודה שבקשו לגמר ממונן של ישראל בימיה רבי יוחנן אמר בזזו וגמרו שנאמר (מלכים ב יג, ז) כי אבדם מלך ארם וישימם כעפר לדוש,(הושע א, ג) ותהר ותלד לו בן ויאמר ה' אליו קרא שמו יזרעאל כי עוד מעט ופקדתי את דמי יזרעאל על בית יהוא והשבתי ממלכות בית ישראל ותהר עוד ותלד בת ויאמר לו קרא שמה לא רוחמה כי לא אוסיף עוד ארחם את בית ישראל כי נשא אשא להם ותהר ותלד בן ויאמר (ה' אליו) קרא שמו לא עמי כי אתם לא עמי ואנכי לא אהיה לכם,לאחר שנולדו [לו] שני בנים ובת אחת אמר לו הקב"ה להושע לא היה לך ללמוד ממשה רבך שכיון שדברתי עמו פירש מן האשה אף אתה בדול עצמך ממנה אמר לו רבש"ע יש לי בנים ממנה ואין אני יכול להוציאה ולא לגרשה,א"ל הקב"ה ומה אתה שאשתך זונה ובניך [בני] זנונים ואין אתה יודע אם שלך הן אם של אחרים הן כך ישראל שהן בני בני בחוני בני אברהם יצחק ויעקב אחד מארבעה קנינין שקניתי בעולמי,תורה קנין אחד דכתיב (משלי ח, כב) ה' קנני ראשית דרכו שמים וארץ קנין אחד דכתיב (בראשית יד, יט) קונה שמים וארץ בית המקדש קנין אחד דכתיב (תהלים עח, נד) הר זה קנתה ימינו ישראל קנין אחד דכתיב (שמות טו, טז) עם זו קנית ואתה אמרת העבירם באומה אחרת,כיון שידע שחטא עמד לבקש רחמים על עצמו אמר לו הקב"ה עד שאתה מבקש רחמים על עצמך בקש רחמים על ישראל שגזרתי עליהם שלש גזירות בעבורך,עמד ובקש רחמים ובטל גזירה והתחיל לברכן שנאמר (הושע ב, א) והיה מספר בני ישראל כחול הים וגו' והיה במקום אשר יאמר להם לא עמי אתם יאמר להם בני אל חי ונקבצו בני יהודה ובני ישראל יחדו וגו' (הושע ב, כה) וזרעתיה לי בארץ ורחמתי את לא רוחמה ואמרתי ללא עמי עמי אתה,אמר רבי יוחנן אוי לה לרבנות שמקברת את בעליה שאין לך כל נביא ונביא שלא קיפח ארבעה מלכים בימיו שנאמר (ישעיהו א, א) חזון ישעיהו בן אמוץ אשר חזה על יהודה וירושלים וגו',אמר ר' יוחנן מפני מה זכה ירבעם בן יואש מלך ישראל להמנות עם מלכי יהודה מפני שלא קבל לשון הרע על עמוס,מנלן דאימני דכתיב (הושע א, א) דבר ה' אשר היה אל הושע בן בארי בימי עוזיה יותם אחז יחזקיה מלכי יהודה ובימי ירבעם בן יואש מלך ישראל,ומנלן דלא קיבל לשון הרע דכתיב (עמוס ז, י) וישלח אמציה כהן בית אל אל ירבעם מלך ישראל לאמר קשר עליך וגו' וכתיב כי כה אמר עמוס בחרב ימות ירבעם וגו' אמר חס ושלום אמר אותו צדיק כך ואם אמר מה אעשה לו שכינה אמרה לו,אמר ר"א אפילו בשעת כעסו של הקב"ה זוכר את הרחמים שנאמר (הושע א, ו) כי לא אוסיף עוד ארחם את בית ישראל ר' יוסי בר ר' חנינא אמר מהכא כי נשא אשא להם,ואמר ר"א לא הגלה הקדוש ברוך הוא את ישראל לבין האומות אלא כדי שיתוספו עליהם גרים שנאמר (הושע ב, כה) וזרעתיה לי בארץ כלום אדם זורע סאה אלא להכניס כמה כורין,ור' יוחנן אמר מהכא (הושע ב, כה) ורחמתי את לא רוחמה,אמר רבי יוחנן משום ר' שמעון בן יוחי מאי דכתיב (משלי ל, י) אל תלשן עבד אל אדוניו פן יקללך ואשמת וכתיב (משלי ל, יא) דור אביו יקלל ואת אמו לא יברך משום דאביו יקלל ואת אמו לא יברך אל תלשן,אלא אפילו דור שאביו יקלל ואת אמו לא יברך אל תלשן עבד אל אדוניו מנלן מהושע,א"ר אושעיא מאי דכתיב (שופטים ה, יא) צדקת פרזונו בישראל צדקה עשה הקב"ה בישראל שפזרן לבין האומות והיינו דא"ל ההוא מינא לר' חנינא אנן מעלינן מינייכו כתיב בכו (מלכים א יא, טז) כי ששת חדשים ישב שם וגו' ואלו אנן איתינכו גבן כמה שני ולא קא עבדינן לכו מידי אמר לו רצונך יטפל לך תלמיד א',נטפל ליה ר' אושעיא א"ל משום דלא ידעיתו היכי תעבדו תכלינן כולהו ליתנהו גבייכו מאי דאיכא גבייכו קרי לכו מלכותא קטיעתא אמר ליה גפא דרומאי בהא נחתינן ובהא סלקינן:,תני רבי חייא מאי דכתיב (איוב כח, כג) אלהים הבין דרכה והוא ידע את מקומה יודע הקדוש ברוך הוא את ישראל שאינן יכולין לקבל גזירות אכזריות אדום לפיכך הגלה אותם לבבל ואמר רבי אלעזר לא הגלה הקדוש ברוך הוא את ישראל לבבל אלא מפני שעמוקה כשאול שנאמר (הושע יג, יד) מיד שאול אפדם ממות אגאלם רבי חנינא אמר מפני שקרוב לשונם ללשון תורה,רבי יוחנן אמר מפני ששיגרן לבית אמן משל לאדם שכעס על אשתו להיכן משגרה לבית אמה,והיינו דרבי אלכסנדרי דאמר שלשה חזרו למטעתן אלו הן ישראל כסף מצרים וכתב לוחות ישראל הא דאמרן כסף מצרים דכתיב (מלכים א יד, כה) ויהי בשנה החמישית למלך רחבעם עלה שישק מלך מצרים על ירושלים וגו' כתב הלוחות דכתיב (דברים ט, יז) ואשברם לעיניכם תנא לוחות נשברו ואותיות פורחות,עולא אמר כדי שיאכלו 87b. bDiblaim”;the name Diblaim can be taken as the dual form of the word idibba /i, ill repute. It suggests that she was a woman of bill repute, daughter ofa woman of bill repute. And Shmuel said:The name Diblaim is the plural of the word ideveila /i, a cake of pressed figs, indicating that bshe was as sweet as a cake of pressed figs,and therefore everyone used her services. bRabbi Yoḥa,based on a similar derivation, bsaidthe name signifies bthat everyone would tread [ idashin /i] upon her,a euphemism for sexual relations, blike a cake of pressed figs. /b, bAlternatively,with regard to the name bGomer, Rav Yehuda said:The name can be understood as deriving from the root igamar /i, to finish. It alludes to the fact that the gentiles bsought to finish the money of the Jewish people in her days. Rabbi Yoḥa said:They did not just seek to do so, but were successful. bThey plundered and finishedit, bas it is stated: “For the king of Aram destroyed them and made them like the dust in threshing”(II Kings 13:7).,The passage in Hosea continues: b“And she conceived, and bore him a son. And the Lord said to him: Call his name Jezreel; for soon I will visit the blood of Jezreel upon the house of Jehu, and will obliterate the kingdom of the house of Israel…And she conceived again, and bore a daughter. And He said to him: Call her name Lo-ruhamah, for I will no more have compassion upon the house of Israel that I should bear them…And she conceived, and bore a son. And He said: Call his name Lo-ammi; for you are not My people, and I will not be yours”(Hosea 1:3–9)., bAfter two sons and one daughter had been born to him, the Holy One, Blessed be He, said to Hosea: Shouldn’t you have learned fromthe example of byour master Moses, who, once I spoke with him, separated fromhis bwife? You too, separate yourself fromyour wife. bHe said to Him: Master of the Universe, I have sons from her and I am unable to dismiss her or to divorce her. /b,In response to Hosea’s show of loyalty to his family, bthe Holy One, Blessed be He,rebuked him and bsaid to him: Just as you, whose wife is a prostitute and your childrenfrom her bare children of prostitution, and you do noteven bknow if they are yoursor bif they arechildren bof othermen, despite this, you are still attached to them and will not forsake them, bsotoo, I am still attached to bthe Jewish people, who are My sons, the sons of Myfaithful who withstood bordeals, the sons of Abraham, Isaac, and Jacob.They are so special that they are bone of the four acquisitions that I acquired in My world. /b,The Gemara proceeds to enumerate all four: bTorah is one acquisition, as it is written: “The Lord acquired me as the beginning of His way”(Proverbs 8:22). bHeaven and earth are one acquisition [ ikinyan /i], as it is written:“Blessed be Abram of God Most High, bCreator [ ikoneh /i] of heaven and earth”(Genesis 14:19). bThe Holy Temple is one acquisition, as it is written:“And He brought them to His sacred border, bto this mountain, which His right hand had acquired”(Psalms 78:54). bThe Jewish people are one acquisition, as it is written: “The nation that You have acquired”(Exodus 15:16). bAnd you,Hosea, bsaidthat I should breplace them with another nation? /b, bOnceHosea brealized that he had sinned, he got up to requestthat God have bcompassion upon himfor having spoken ill of the Jewish people. bThe Holy One, Blessed be He, said to him: Before you request compassion upon yourself,first brequest compassion upon the Jewish people, since I havealready bdecreed upon them threeharsh bdecrees on your account,in response to your condemnation of them. There is an allusion to these three decrees in the names of the children born of the prostitute. Jezreel is an allusion to a decree for Jehu’s actions in the Jezreel Valley (see II Kings 9–10). Lo-ruhamah, one that had not received compassion, suggests that God will no longer have compassion for the Jewish people. Lo-ammi, not My people, indicates that the Jewish people will no longer be considered God’s people.,Hosea bstood and requested compassionupon the Jewish people band nullifiedthe bdecree.God responded band began to bless them, as it is stated: “Yet the number of the children of Israel shall be as the sand of the sea,which cannot be measured nor numbered. bAnd it will be that instead of that which was said to them: You are not My people, it shall be said to them: You are the children of the living God. And the children of Judea and the children of Israel shall be gathered together”(Hosea 2:1). bAnd I will sow her to Me in the land; and I will have compassion upon her that had not received compassion; and I will say to them that were not My people: You are My people”(Hosea 2:25)., bRabbi Yoḥa said: Woe to authority, whichshortens the life and bburies its holders.This is evident from the fact bthat you don’t have any prophet who did not outlast four kings in his lifetime,as the kings’ positions of authority caused them to die young. A prophet outliving four kings is demonstrated in the opening verses of Hosea, and similarly, bas it is statedwith regard to Isaiah: b“The vision of Isaiah, the son of Amoz, which he saw concerning Judea and Jerusalemin the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judea” (Isaiah 1:1)., bRabbi Yoḥa said: Due to whatreason was the less than righteous bJeroboam, son of Joash, king of Israel, privileged to be countedin the verse together bwith therighteous bkings of Judea?It is bdue tothe fact bthat he did not accept slander about Amos. /b,The Gemara asks: bFrom where do wederive bthat he was countedtogether with the righteous kings of Judea? bAs it is written: “The word of the Lord that came to Hosea, son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judea, and in the days of Jeroboam, the son of Joash, king of Israel”(Hosea 1:1)., bAnd from where do wederive bthat he did not accept slander? As it is written: “Then Amaziah the priest of Beth-El sent to Jeroboam king of Israel, saying: Amos has conspired against youin the midst of the house of Israel” (Amos 7:10). bAnd it is written: “For thus said Amos: Jeroboam shall die by the swordand Israel shall surely be led away captive out of his land” (Amos 7:11). Jeroboam bsaid: Heaven forfendthat bthat righteous person,Amos, bsaid this,that I will die by the sword; band if heindeed bsaidit, bwhat shall I do to himand why should I punish him? bThe Divine Presence said it to him,and he is required to transmit his prophecy., bRabbi Elazar said: Even atthe btime ofthe banger of the Holy One, Blessed be He, He remembers theattribute of bcompassion, as it is stated: “For I will no more have compassion upon the house of Israel”(Hosea 1:6). Even when implementing His attribute of justice, God still mentions His attribute of compassion. bRabbi Yosei bar Rabbi Ḥanina saidthat this is also indicated bfrom here,from the continuation of the verse, which states: b“That I should bear them,”indicating that God promised to eventually bear Israel’s sins and pardon them., bAnd Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel among the nations only so that converts would join them, as it is stated: “And I will sow her to Me in the land”(Hosea 2:25). bDoes a person sow a ise’a /iof grain for any reason other bthan to bring in several ikor /iof grain during the harvest? So too, the exile is to enable converts from the nations to join the Jewish people., bAnd Rabbi Yoḥa saidthat this idea may be derived bfrom here: “And I will have compassion upon her that had not received compassion;and I will say to them that were not My people: You are My people” (Hosea 2:25). Even those who were initially “not My people,” i.e., gentiles, will convert and become part of the Jewish nation., bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “Slander not a servant to his master, lest he curse you, and you be found guilty”(Proverbs 30:10), band it isthen bwrittenin the next verse: b“There is a generation that curses its father, and does not bless its mother”(Proverbs 30:11). Is it bbecause they curse their father and do not bless their motherthat byou should not slanderthem? Clearly that is absurd., bRather,the juxtaposition serves to emphasize that bevenin a wicked bgeneration that curses its father and does not bless its mother, one should not slander a servant to his master. From where do wederive this? bFrom Hosea,whose criticism of the Jewish people, God’s servants, to God, their master, aroused His ire, despite the fact that it was a wicked generation., bRabbi Oshaya said: What isthe meaning of that bwhich is written: “The righteous acts of His rulers [ ipirzono /i] in Israel”(Judges 5:11)? bThe Holy One, Blessed be He, performed a charitable deed toward Israelin bthat He scattered them [ ipizran /i] among the nations;had He exiled them to one place, they could have all been destroyed at once. bAnd thisconcept bis that which a certain apostate said to Rabbi Ḥanina: Wegentiles bare superior to youJews in that we have patience. bIt is written of you: “ForJoab and all Israel bremained there six monthsuntil he had cut off every male in Edom” (I Kings 11:16), bwhereas we,although byou have been with us for several years, are not doing anything to you. He said to him:With byour consent, let one student deal with yourassertion and answer you., bRabbi Oshaya dealt with hisassertion and bsaid to him:This is not a sign of your righteousness but is simply bbecause you do not know how to doit, to destroy us. If you seek bto destroy all ofthe Jewish people, you cannot because bthey are notall bwith youin your kingdom. If you destroy only bthoseJews bwho are with youin your kingdom, byou will be called a severed kingdomfor murdering part of its own population. The apostate bsaid to him:I swear by bGappa,god bof the Romans, with thisproblem bwe lie down and with thisproblem bwe rise up,for we are constantly struggling with the dilemma of how to eliminate the Jewish people., bRabbi Ḥiyya teaches: What isthe meaning of that bwhich is written: “God understands its ways and He knows its place”(Job 28:23)? bThe Holy One, Blessed be He, knows the Jewish people, who are unable to withstand theharsh bdecrees of the Romans. Therefore, He exiled them to Babylonia,whose people are less cruel. bAnd Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel to Babylonia only due tothe fact bit isa land bas deep as the netherworld,i.e., it is a land of plains and valleys, which alludes to that bwhich is stated: “I shall ransom them from the power of the netherworld, I shall redeem them from death”(Hosea 13:14). bRabbi Ḥanina said: It is due tothe fact bthat their language,Aramaic, bis similar to the language of the Torah,which enables the Jews who live there to study Torah., bRabbi Yoḥa said: It is due tothe fact bthat He sent them to their mother’s house,i.e., the birthplace of the forefathers of the Jewish people, who lived in Aram-Nahara’im, which is in Babylonia. This is bcomparable to a man who is angry at his wife; to where does he send her?He sends her bto her mother’s house. /b, bAnd this isexpressed in the statement of bRabbi Alexandri, who said:There are bthreethat breturned to theirpoints of borigin,and bthese are they: The Jewish people, the money of Egypt, and the writingon the bTabletsof the Covet. bThe Jewish people; that which wejust bsaid,they returned to Babylonia. bThe money of Egypt; as it is written: “And it came to pass in the fifth year of King Rehoboam, that Shishak, king of Egypt, came up against Jerusalem;and he took away the treasures of the house of the Lord and the treasures of the king’s house; he took everything” (I Kings 14:25–26). bThe writing on the Tabletsof the Covet; bas it is written:“And I took hold of the two tablets, and cast them out of my two hands, band broke them before your eyes”(Deuteronomy 9:17). And bit was taughtin the iTosefta /i: bThe tablets were broken and the letters are flyingand returning to their point of origin., bUlla saidthat Israel was exiled to Babylonia bin orderto enable them bto eat /b
32. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

87a. בתלתא אמר להו מצות הגבלה בארבעה עבוד פרישה ורבנן סברי בתרי בשבא איקבע ירחא בתרי בשבא לא אמר להו ולא מידי משום חולשא דאורחא בתלתא אמר להו ואתם תהיו לי בארבעה אמר להו מצות הגבלה בה' עבוד פרישה מיתיבי (שמות יט, י) וקדשתם היום ומחר קשיא לר' יוסי,אמר לך ר' יוסי יום אחד הוסיף משה מדעתו דתניא ג' דברים עשה משה מדעתו והסכים הקב"ה עמו הוסיף יום אחד מדעתו ופירש מן האשה ושבר את הלוחות,הוסיף יום אחד מדעתו מאי דריש היום ומחר היום כמחר מה למחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפקא ליה ש"מ תרי יומי לבר מהאידנא ומנלן דהסכים הקב"ה על ידו דלא שריא שכינה עד צפרא דשבתא,ופירש מן האשה מאי דריש נשא קל וחומר בעצמו אמר ומה ישראל שלא דברה שכינה עמהן אלא שעה אחת וקבע להן זמן אמרה תורה (שמות יט, יא) והיו נכונים וגו' אל תגשו אני שכל שעה ושעה שכינה מדברת עמי ואינו קובע לי זמן על אחת כמה וכמה ומנלן דהסכים הקב"ה על ידו דכתיב (דברים ה, כו) לך אמור להם שובו לכם לאהליכם וכתיב בתריה ואתה פה עמוד עמדי ואית דאמרי (במדבר יב, ח) פה אל פה אדבר בו,שבר את הלוחות מאי דריש אמר ומה פסח שהוא אחד מתרי"ג מצות אמרה תורה (שמות יב, מג) וכל בן נכר לא יאכל בו התורה כולה [כאן] וישראל מומרים על אחת כמה וכמה ומנלן דהסכים הקב"ה על ידו שנאמר (שמות לד, א) אשר שברת ואמר ר"ל יישר כחך ששיברת,ת"ש (שמות יט, יא) והיו נכונים ליום השלישי קשיא לר' יוסי הא אמרינן יום אחד הוסיף משה מדעתו ת"ש שלישי שלישי בחדש ושלישי בשבת קשיא לרבנן אמרי לך רבנן הא מני ר' יוסי היא,שלישי למאי לכדתניא (שמות יט, ח) וישב משה את דברי העם אל ה' וכתיב ויגד משה את דברי העם אל ה',מה אמר לו הקב"ה למשה ומה אמר להם משה לישראל ומה אמרו ישראל למשה ומה השיב משה לפני הגבורה זו מצות הגבלה דברי ר' יוסי בר יהודה רבי אומר בתחילה פירש עונשה דכתיב וישב משה דברים שמשבבין דעתו של אדם ולבסוף פירש מתן שכרה דכתיב ויגד משה דברים שמושכין לבו של אדם כאגדה ואיכא דאמרי בתחילה פירש מתן שכרה דכתיב וישב משה דברים שמשיבין דעתו של אדם ולבסוף פירש עונשה דכתיב ויגד משה דברים שקשין לאדם כגידין,תא שמע ששי ששי בחודש ששי בשבת קשיא לרבנן הא נמי רבי יוסי היא ששי למאי רבא אמר 87a. bOn the thirdday of the week, God bsaid to them the mitzva of setting boundariesaround Mount Sinai. bOn the fourthday of the week, the husbands and wives bseparatedfrom one another. bAnd the Rabbis hold: On the secondday bof the weekthe bNew Moon was established,and bon the secondday bof the weekGod bdid not say anything to them due to the wearinesscaused by btheir journey. On the thirdday of the week, God bsaid to them: “And you shall be to Mea kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6). bOn the fourthday of the week, God bsaid to them the mitzva of setting boundariesaround Mount Sinai. bOn the fifthday of the week, the husbands and wives bseparatedfrom one another. bThe Gemara raises an objection:Doesn’t the verse state: “And the Lord said to Moses: Go to the people band sanctify them today and tomorrowand let them wash their garments” (Exodus 19:10), indicating that the husbands and wives were separated for only two days? This is bdifficultaccording btothe opinion of bRabbi Yosei,who said earlier that the separation was for three days.,The Gemara answers: bRabbi Yoseicould have bsaid to you: Moses added one dayto the number of days that God commanded based bon hisown bperception, as it was taughtin a ibaraita /i: bMoses did three thingsbased bon hisown bperception, and the Holy One, Blessed be He, agreed with him. He added one dayto the days of separation before the revelation at Sinai based bon hisown bperception. And hetotally bseparated fromhis bwifeafter the revelation at Sinai. bAnd he broke the tabletsfollowing the sin of the Golden Calf.,The Gemara discusses these cases: bHe added one daybased bon hisown bperception. Whatsource bdid he interpretthat led him to do so? He reasoned that since the Holy One, Blessed be He, said: “Sanctify them btoday and tomorrow,”the juxtaposition of the two days teaches that btodayis blike tomorrow; just as tomorrowthe men and women will separate for that day bandthe bnightpreceding bit, so too, todayrequires separation for the day bandthe bnightpreceding bit.Since God spoke to him in the morning, band the night of that dayalready bpassed,Moses concluded: bDerive from itthat separation must be in effect for btwo days besides that day.Therefore, he extended the mitzva of separation by one day. bAnd from where do wederive that bthe Holy One, Blessed be He, agreed with hisinterpretation? It is derived from the fact that the bDivine Presence did not restupon Mount Sinai buntil Shabbat morning,as Moses had determined., bAnd hetotally bseparated fromhis bwifeafter the revelation at Sinai. bWhatsource bdid he interpretthat led him to do so? bHe reasoned an ia fortioriinference by himselfand bsaid: If Israel, with whom the Divine Presence spoke only one time andGod bset aspecific btime for themwhen the Divine Presence would be revealed, and yet bthe Torah stated: “Prepare yourselvesfor three days, bdo not approacha woman” (Exodus 19:15); bI, with whom the Divine Presence speaks all the time andGod bdoes not set aspecific btime for me, all the more sothat I must separate from my wife. bAnd from where do wederive that bthe Holy One, Blessed be He, agreed with him? As it is writtenafter the revelation at Sinai: b“Go say to them: Return to your tents”(Deuteronomy 5:26), meaning to your homes and wives. bAnd afterward it is writtenthat God told Moses: b“And you, stand here with Me”(Deuteronomy 5:27), indicating that Moses was not allowed to return home, as he must constantly be prepared to receive the word of God. bAnd some saya different source indicating that God agreed with his reasoning. When Aaron and Miriam criticized Moses’ separation from his wife, God said: b“With him do I speak mouth to mouth,even manifestly, and not in dark speeches; and the similitude of the Lord does he behold; why then were you not afraid to speak against My servant, against Moses?” (Numbers 12:8). This indicates that God agreed with his reasoning.,And bhe broke the tabletsfollowing the sin of the Golden Calf. bWhatsource bdid he interpretthat led him to do so? Moses bsaid: Withregard to the bPaschallamb, bwhich isonly bone of six hundred and thirteen mitzvot, the Torah stated:“And the Lord said unto Moses and Aaron: This is the ordice of the Paschal offering; bno alien shall eat of it”(Exodus 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented bthe entire Torah, and Israelat that moment were bapostates,as they were worshipping the calf, ball the more soare they not worthy of receiving the Torah. bAnd from where do wederive that bthe Holy One, Blessed be He, agreed with hisreasoning? bAs it is stated:“The first tablets bwhich you broke [ iasher shibarta /i]”(Exodus 34:1), band Reish Lakish said:The word iasheris an allusion to the phrase: bMay your strength be true [ iyishar koḥakha/b] bdue to the fact that you brokethe tablets., bComeand bhearan additional difficulty from the verse: b“And be prepared for the third day,for on the third day God will descend onto Mount Sinai before the eyes of the entire nation” (Exodus 19:11). This indicates that God said that the Torah would be given on the third day after two days of separation. This is bdifficultaccording btothe opinion of bRabbi Yosei.The Gemara answers: bDidn’t we saythat bMoses added one daybased bon hisown bperception? Comeand bheara proof against this from what was taught in a ibaraita /i. That which is stated in the Torah: “For on the bthirdday,” means bthe thirdday bof the month and the thirdday bof the week.Apparently, the New Moon was on Sunday. This is bdifficultaccording btothe opinion of bthe Rabbis.The Gemara answers: bThe Rabbiscould have bsaid to you: Whoseis the opinion in bthis ibaraita /i? It is the opinion of bRabbi Yosei.Therefore, this ibaraitaposes no difficulty to the opinion of the Rabbis.,According to the opinion of the Rabbis, that day was the bthirdday of bwhatreckoning? bAs it was taughtin a ibaraita /i: It is written: b“And Moses reported the words of the people to the Lord”(Exodus 19:8). bAnd it is writtenimmediately thereafter: “And God said to Moses: Behold I will come to you in a thick cloud so that the people will hear when I speak with you, and they will also believe in you forever. bAnd Moses told the words of the people to the Lord”(Exodus 19:9).,The Gemara asks: bWhat did the Holy One, Blessed be He, say to Moses, and what did Moses say to Israel, and what did Israel say to Moses, and what did Moses report to the Almighty?The verses do not elaborate on the content of God’s command to Moses, which Moses then told the people and which they accepted. It must be that bthisrefers to bthe mitzva of setting boundaries,which Moses told the people and which they accepted. He then went back and reported to God that the people accepted the mitzva; this is bthe statement of Rabbi Yosei bar Yehuda. RabbiYehuda HaNasi bsays: At first, he explainedthe bpunishmentand the hardship involved in receiving the Torah, bas it is written: “And Moses reported [ivayashevb],”which is interpreted homiletically as: bMatters that shatter [imeshabbevinb](Rav Hai Gaon) ba person’s mind; and, ultimately, he explained its reward, as it is written: “And Moses told [ivayaggedb],”which is interpreted homiletically as: bMatters that draw a person’s heart like iaggada /i. And some saythat bat first, he explained its reward, as it is written: “And Moses reported,”which is interpreted homiletically as: bMatters that restore [ imeshivin /i]and calm ba person’s mind; and ultimately, he explained its punishment, as it is written: “And Moses told,” matters that are as difficult for a person as wormwood [ igidin /i]. /b, bComeand bheara proof from that which was taught in a ibaraita /i: The bsixthwas bthe sixthday bof the monthand bthe sixthday bof the week.This is also bdifficultaccording btothe opinion of bthe Rabbis.The Gemara answers: bThis ibaraitais balsoaccording to the opinion of bRabbi Yosei.But if so, according to the opinion of the Rabbis, that day was the bsixthday of bwhatreckoning? bRava said: /b
33. Nag Hammadi, The Gospel of Thomas, 22 (3rd cent. CE - 3rd cent. CE)

34. Nag Hammadi, The Gospel of Truth, 18.21-18.31, 19.27-19.30, 20.3 (3rd cent. CE - 3rd cent. CE)

35. Ambrosiaster, Commentary On Romans, 5.12 (4th cent. CE - 4th cent. CE)

36. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.21, 1.24-1.25, 1.27, 2.43 (4th cent. CE - 5th cent. CE)

37. Augustine, Letters, 173.10, 175.6 (7th cent. CE - 7th cent. CE)



Subjects of this text:

subject book bibliographic info
addas (disciple of mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
against adimantus (augustine) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
alexandria Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
ambrose Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
ambrosiaster Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
angel, angelology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
antitheses, marcions Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 280
antitheses Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
antitheses (addas) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
attacks on sites of Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
augustine of hippo, against adimantus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
augustine of hippo, on manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
augustines works, pecc. merit. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158, 231
augustines works, spir. et litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
aurelius primate of carthage Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
avitus, synagogues destroyed by Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
bannus Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
baptism, of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
baptism, water baptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
book about the two classes (liber de duobus gradibus) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
buell, denise kimber Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
caelestius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
childlikeness Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 197
children, jesus teaching on Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 197
church Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
clement of alexandria, sacramental theology Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
clement of alexandria, theological anthropology Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
clement of alexandria Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
commandments (of god) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64
commentary Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
compulsion vs. freedom Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
constellations, on divine economy Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
council of carthage Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
crucifi xion Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158, 231
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
eclogae propheticae Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
economy (οἰκονομία/ oeconomia ) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
edsall, benjamin Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
education Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
error Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
ethics Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
evil will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
excerpta ex theodoto Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
father, heavenly Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61, 231
freedwomen, power of patron over Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 197
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
god (term) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
grace, discriminatory grace/salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61, 231
grammarian/ grammatikos Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
grammatical archive, commentarial strategies, defining terms Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
healing/healing/health , medicine Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
heaven, as substitution for the name of god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64
heaven, kingdom of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64, 147
hebrew bible/old testament, manichaean rejection of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
heraclitus the allegorist, van den hoek, annewies Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
ignorance Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
image Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
imago dei/image of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
imitating moral exempla Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
intertexture Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
jesus, celibacy and Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
jesus, family values and Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
jesus, in matthew Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
jesus, teaching on children Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 197
jesus Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
jesus christ, savior, and son Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
john the baptist Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
judaism/jewish, leadership/synagogues Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
kingdom Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
learning Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
letter of severus of minorca on the conversion of the jews, mass conversion recounted in Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
liber de duobus gradibus (book about the two classes) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
liberum arbitrium Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
likeness Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
mani and manichaeans, antitheses (addas) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, hebrew bible/old testament, rejection of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, new testament, use of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, sâbuhragân (mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
marcion Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
marcion and marcionites, manichaeans and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
merits Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61, 231
mistranslations Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
new testament, manichaean exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
new testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
north africa, synagogue sites in Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
old testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
opinion Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
origen Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
original sin, augustinian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
original sin, peccatum originale Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61, 158, 231
parables Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
pelagians/pelagianism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158, 231
pelagius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158, 231
persecution Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 280
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
pharaoh Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
philosophy, christianity treated by gnostics as Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
place Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
plato Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
pneumatic humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
predetermination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
providence, judaeo-christian type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
providence of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
psychic humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
quis dives salvetur? Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
reatus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
regeneration Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
regula fidei Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
sabbath Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
salsa (st.) Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
salvation, discriminatory salvation/grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61, 158, 231
school Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
septuagint/lxx Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 64
sheep Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
shepherd Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
sin, adams sin/fall Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
sin, hereditary transmission Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 231
son as christological title Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
soul (human) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
sovereignty of god, judaeo-christian view Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
sovereignty of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
spirit Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 280
spirit pneuma Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
strom. viii Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 32
synagogues, jewish, at rabbat moab Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
synagogues, jewish, at tipasa, by st. salsa Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
synagogues, jewish, barsauma and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
synoptic gospels Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
sâbuhragân (mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
teacher Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 211
tertullian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
therapeutae' Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 291
tipasa Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
traditionalist, attacks on Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 201
two powers in heaven Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 280
valentinians/valentinus Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158
vetus latina Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 158
victory motif Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 260
νήπιος/ simpliciores Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 158