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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 24.15


Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτωWhen, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)


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

70 results
1. Septuagint, Daniel, 9.27, 11.31 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 25.7, 32.16-32.17 (9th cent. BCE - 3rd cent. BCE)

25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’" 32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not."
3. Hebrew Bible, Genesis, 49.10 (9th cent. BCE - 3rd cent. BCE)

49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be."
4. Hebrew Bible, Numbers, 24.17 (9th cent. BCE - 3rd cent. BCE)

24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth."
5. Hebrew Bible, Proverbs, 21.22 (9th cent. BCE - 3rd cent. BCE)

21.22. עִיר גִּבֹּרִים עָלָה חָכָם וַיֹּרֶד עֹז מִבְטֶחָה׃ 21.22. A wise man scaleth the city of the mighty, And bringeth down the stronghold wherein it trusteth."
6. Hebrew Bible, Psalms, 21.17, 21.23, 51.12, 77.9, 80.14-80.15, 95.5, 96.5, 105.37, 106.37, 110.1 (9th cent. BCE - 3rd cent. BCE)

51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 77.9. הֶאָפֵס לָנֶצַח חַסְדּוֹ גָּמַר אֹמֶר לְדֹר וָדֹר׃ 80.14. יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר וְזִיז שָׂדַי יִרְעֶנָּה׃ 80.15. אֱלֹהִים צְבָאוֹת שׁוּב־נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 105.37. וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me." 77.9. Is His mercy clean gone for ever? Is His promise come to an end for evermore?" 80.14. The boar out of the wood doth ravage it, That which moveth in the field feedeth on it." 80.15. O God of hosts, return, we beseech Thee; Look from heaven, and behold, and be mindful of this vine," 95.5. The sea is His, and He made it; And His hands formed the dry land." 96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens." 105.37. And He brought them forth with silver and gold; And there was none that stumbled among His tribes." 106.37. Yea, they sacrificed their sons and their daughters unto demons," 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
7. Hebrew Bible, 1 Samuel, 3.1 (8th cent. BCE - 5th cent. BCE)

3.1. וַיָּבֹא יְהוָה וַיִּתְיַצַּב וַיִּקְרָא כְפַעַם־בְּפַעַם שְׁמוּאֵל שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר כִּי שֹׁמֵעַ עַבְדֶּךָ׃ 3.1. וְהַנַּעַר שְׁמוּאֵל מְשָׁרֵת אֶת־יְהוָה לִפְנֵי עֵלִי וּדְבַר־יְהוָה הָיָה יָקָר בַּיָּמִים הָהֵם אֵין חָזוֹן נִפְרָץ׃ 3.1. And the child Shemu᾽el ministered to the Lord before ῾Eli. And the word of the Lord was precious in those days; there was no frequent vision."
8. Hebrew Bible, Amos, 8.11-8.12 (8th cent. BCE - 6th cent. BCE)

8.11. הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃ 8.12. וְנָעוּ מִיָּם עַד־יָם וּמִצָּפוֹן וְעַד־מִזְרָח יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת־דְּבַר־יְהוָה וְלֹא יִמְצָאוּ׃ 8.11. Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD." 8.12. And they shall wander from sea to sea, And from the north even to the east; They shall run to and fro to seek the word of the LORD, And shall not find it."
9. Hebrew Bible, Isaiah, 6.10, 26.18, 28.11, 30.26, 58.6, 61.1-61.2, 65.11 (8th cent. BCE - 5th cent. BCE)

26.18. הָרִינוּ חַלְנוּ כְּמוֹ יָלַדְנוּ רוּחַ יְשׁוּעֹת בַּל־נַעֲשֶׂה אֶרֶץ וּבַל־יִפְּלוּ יֹשְׁבֵי תֵבֵל׃ 28.11. כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃ 30.26. וְהָיָה אוֹר־הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת־שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא׃ 58.6. הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 65.11. וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃ 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 26.18. We have been with child, we have been in pain, We have as it were brought forth wind; We have not wrought any deliverance in the land; Neither are the inhabitants of the world come to life." 28.11. For with stammering lips and with a strange tongue Shall it be spoken to this people;" 30.26. Moreover the light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold, as the light of the seven days, In the day that the LORD bindeth up the bruise of His people, And healeth the stroke of their wound." 58.6. Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?" 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" 65.11. But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,"
10. Hebrew Bible, Jeremiah, 9.23, 17.6, 17.9, 17.11, 23.1-23.2, 32.42 (8th cent. BCE - 5th cent. BCE)

9.23. כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃ 17.6. וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי־יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב׃ 17.9. עָקֹב הַלֵּב מִכֹּל וְאָנֻשׁ הוּא מִי יֵדָעֶנּוּ׃ 17.11. קֹרֵא דָגַר וְלֹא יָלָד עֹשֶׂה עֹשֶׁר וְלֹא בְמִשְׁפָּט בַּחֲצִי ימו [יָמָיו] יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל׃ 23.1. הוֹי רֹעִים מְאַבְּדִים וּמְפִצִים אֶת־צֹאן מַרְעִיתִי נְאֻם־יְהוָה׃ 23.1. כִּי מְנָאֲפִים מָלְאָה הָאָרֶץ כִּי־מִפְּנֵי אָלָה אָבְלָה הָאָרֶץ יָבְשׁוּ נְאוֹת מִדְבָּר וַתְּהִי מְרוּצָתָם רָעָה וּגְבוּרָתָם לֹא־כֵן׃ 23.2. לֹא יָשׁוּב אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ בִּינָה׃ 23.2. לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל עַל־הָרֹעִים הָרֹעִים אֶת־עַמִּי אַתֶּם הֲפִצֹתֶם אֶת־צֹאנִי וַתַּדִּחוּם וְלֹא פְקַדְתֶּם אֹתָם הִנְנִי פֹקֵד עֲלֵיכֶם אֶת־רֹעַ מַעַלְלֵיכֶם נְאֻם־יְהוָה׃ 32.42. כִּי־כֹה אָמַר יְהוָה כַּאֲשֶׁר הֵבֵאתִי אֶל־הָעָם הַזֶּה אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת כֵּן אָנֹכִי מֵבִיא עֲלֵיהֶם אֶת־כָּל־הַטּוֹבָה אֲשֶׁר אָנֹכִי דֹּבֵר עֲלֵיהֶם׃ 9.23. But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD." 17.6. For he shall be like a tamarisk in the desert, And shall not see when good cometh; But shall inhabit the parched places in the wilderness, A salt land and not inhabited." 17.9. The heart is deceitful above all things, And it is exceeding weak—who can know it?" 17.11. As the partridge that broodeth over young which she hath not brought forth, So is he that getteth riches, and not by right; In the midst of his days he shall leave them, And at his end he shall be a fool." 23.1. Woe unto the shepherds that destroy and scatter the sheep of My pasture! saith the LORD." 23.2. Therefore thus saith the LORD, the God of Israel, against the shepherds that feed My people: Ye have scattered My flock, and driven them away, and have not taken care of them; behold, I will visit upon you the evil of your doings, saith the LORD." 32.42. For thus saith the LORD: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them."
11. Hebrew Bible, Lamentations, 1.8, 1.14, 1.18, 3.33, 3.42 (8th cent. BCE - 5th cent. BCE)

1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 3.33. כִּי לֹא עִנָּה מִלִּבּוֹ וַיַּגֶּה בְנֵי־אִישׁ׃ 3.42. נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃ 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away." 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand." 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity." 3.33. For He doth not afflict willingly, Nor grieve the children of men." 3.42. We have transgressed and have rebelled; Thou hast not pardoned."
12. Hebrew Bible, 1 Chronicles, 16.27 (5th cent. BCE - 3rd cent. BCE)

16.27. הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ׃ 16.27. Honour and majesty are before Him; Strength and gladness are in His place."
13. Hebrew Bible, Zechariah, 9.9-9.10 (5th cent. BCE - 4th cent. BCE)

9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass." 9.10. And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, And he shall speak peace unto the nations; And his dominion shall be from sea to sea, And from the River to the ends of the earth."
14. Anon., 1 Enoch, 80.8, 91.5, 91.7, 93.9, 93.10, 96.4, 98.8, 98.9-99.2, 99.3, 99.4, 99.5, 100.1, 100.2, 100.3, 100.4, 106.19-107.1 (3rd cent. BCE - 2nd cent. BCE)

100.1. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood. 100.1. And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute
15. Anon., Jubilees, 1.11, 22.17-22.18, 23.11, 23.14-23.25 (2nd cent. BCE - 2nd cent. BCE)

1.11. and this witness shall be heard for a witness against them. brFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 23.11. and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places, and the days of weeping for Abraham were ended. 23.14. and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways 23.15. with the exception of Abraham. brFor Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life; 23.16. and behold, he did not complete four jubilees in his life, when he had grown old by reason of the wickedness and was full of his days. 23.17. And all the generations which will arise from this time until the day of the great judgment will grow old quickly, before they complete two jubilees 23.18. and their knowledge will forsake them by reason of their old age [and all their knowledge will vanish away]. 23.19. And in those days, if a man live a jubilee and a half of years, they will say regarding him: "He hath lived long 23.20. and the greater part of his days are pain and sorrow and tribulation, and there is no peace: 23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another 23.22. illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains. 23.23. And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations. 23.24. Then they will say: "The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil 23.25. and there is no peace in the days of this evil generation.
16. Anon., Testament of Dan, 5.13 (2nd cent. BCE - 2nd cent. CE)

17. Anon., Testament of Judah, 23.1 (2nd cent. BCE - 2nd cent. CE)

18. Hebrew Bible, Daniel, 4.16, 7.13-7.14, 7.18-7.27, 9.24-9.27, 11.31, 11.36-11.38, 12.4, 12.7, 12.11 (2nd cent. BCE - 2nd cent. BCE)

4.16. אֱדַיִן דָּנִיֵּאל דִּי־שְׁמֵהּ בֵּלְטְשַׁאצַּר אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָה וְרַעְיֹנֹהִי יְבַהֲלֻנֵּהּ עָנֵה מַלְכָּא וְאָמַר בֵּלְטְשַׁאצַּר חֶלְמָא וּפִשְׁרֵא אַל־יְבַהֲלָךְ עָנֵה בֵלְטְשַׁאצַּר וְאָמַר מראי [מָרִי] חֶלְמָא לשנאיך [לְשָׂנְאָךְ] וּפִשְׁרֵהּ לעריך [לְעָרָךְ׃] 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.19. אֱדַיִן צְבִית לְיַצָּבָא עַל־חֵיוְתָא רְבִיעָיְתָא דִּי־הֲוָת שָׁנְיָה מִן־כלהון [כָּלְּהֵין] דְּחִילָה יַתִּירָה שניה [שִׁנַּהּ] דִּי־פַרְזֶל וְטִפְרַיהּ דִּי־נְחָשׁ אָכְלָה מַדֲּקָה וּשְׁאָרָא בְּרַגְלַיהּ רָפְסָה׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.22. עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃ 7.23. כֵּן אֲמַר חֵיוְתָא רְבִיעָיְתָא מַלְכוּ רביעיא [רְבִיעָאָה] תֶּהֱוֵא בְאַרְעָא דִּי תִשְׁנֵא מִן־כָּל־מַלְכְוָתָא וְתֵאכֻל כָּל־אַרְעָא וּתְדוּשִׁנַּהּ וְתַדְּקִנַּהּ׃ 7.24. וְקַרְנַיָּא עֲשַׂר מִנַּהּ מַלְכוּתָה עַשְׂרָה מַלְכִין יְקֻמוּן וְאָחֳרָן יְקוּם אַחֲרֵיהוֹן וְהוּא יִשְׁנֵא מִן־קַדְמָיֵא וּתְלָתָה מַלְכִין יְהַשְׁפִּל׃ 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 7.26. וְדִינָא יִתִּב וְשָׁלְטָנֵהּ יְהַעְדּוֹן לְהַשְׁמָדָה וּלְהוֹבָדָה עַד־סוֹפָא׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 9.24. שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃ 9.25. וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃ 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ 11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.36. וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃ 11.37. וְעַל־אֱלֹהֵי אֲבֹתָיו לֹא יָבִין וְעַל־חֶמְדַּת נָשִׁים וְעַל־כָּל־אֱלוֹהַּ לֹא יָבִין כִּי עַל־כֹּל יִתְגַּדָּל׃ 11.38. וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃ 12.4. וְאַתָּה דָנִיֵּאל סְתֹם הַדְּבָרִים וַחֲתֹם הַסֵּפֶר עַד־עֵת קֵץ יְשֹׁטְטוּ רַבִּים וְתִרְבֶּה הַדָּעַת׃ 12.7. וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃ 12.11. וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַיִם וְתִשְׁעִים׃ 4.16. Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: ‘Belteshazzar, let not the dream, or the interpretation, affright thee.’ Belteshazzar answered and said: ‘My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries." 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’" 7.19. Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;" 7.20. and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows." 7.21. I beheld, and the same horn made war with the saints, and prevailed against them;" 7.22. until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom." 7.23. Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces." 7.24. And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings." 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." 7.26. But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end." 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’" 9.24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place." 9.25. Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times." 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’" 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment." 11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done." 11.37. Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all." 11.38. But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. ." 12.4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.’" 12.7. And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished." 12.11. And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causes appalment set up, there shall be a thousand two hundred and ninety days."
19. Septuagint, 1 Maccabees, 1.54, 5.16, 8.6, 9.27, 11.13, 12.9, 14.19 (2nd cent. BCE - 2nd cent. BCE)

1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 8.6. They also defeated Antiochus the Great, king of Asia, who went to fight against them with a hundred and twenty elephants and with cavalry and chariots and a very large army. He was crushed by them; 9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 11.13. Then Ptolemy entered Antioch and put on the crown of Asia. Thus he put two crowns upon his head, the crown of Egypt and that of Asia. 12.9. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands 14.19. And these were read before the assembly in Jerusalem.
20. Septuagint, 2 Maccabees, 4.7, 5.16-5.17, 8.17, 13.7, 13.23, 15.9 (2nd cent. BCE - 2nd cent. BCE)

4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 8.17. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.' 13.7. By such a fate it came about that Menelaus the lawbreaker died, without even burial in the earth.' 13.23. he got word that Philip, who had been left in charge of the government, had revolted in Antioch; he was dismayed, called in the Jews, yielded and swore to observe all their rights, settled with them and offered sacrifice, honored the sanctuary and showed generosity to the holy place.' 15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.'
21. Septuagint, Ecclesiasticus (Siracides), 15.5, 21.17, 23.24, 38.33, 39.10 (2nd cent. BCE - 2nd cent. BCE)

15.5. She will exalt him above his neighbors,and will open his mouth in the midst of the assembly. 21.17. The utterance of a sensible man will be sought in the assembly,and they will ponder his words in their minds. 38.33. Yet they are not sought out for the council of the people,nor do they attain eminence in the public assembly. They do not sit in the judges seat,nor do they understand the sentence of judgment;they cannot expound discipline or judgment,and they are not found using proverbs.
22. Septuagint, Judith, 4.12, 6.16 (2nd cent. BCE - 0th cent. CE)

4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
23. Septuagint, 3 Maccabees, 1.9 (2nd cent. BCE - 2nd cent. BCE)

1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty
24. Anon., Sibylline Oracles, 3.796-3.807, 8.381-8.394 (1st cent. BCE - 5th cent. CE)

3.796. When on all mortals there shall come the height 3.797. of pestilence and conquered they shall meet 3.798. A fearful judgment, and king shall seize king 3.799. And wrest his land away, and nations bring 3.800. 800 Ruin on nations and lords plunder tribes 3.801. And chiefs all flee into another land 3.802. And the land change its men, and foreign rule 3.803. Ravage all Hellas and drain the rich land. 3.804. of its wealth, and to strife among themselve 3.805. 805 Because of gold and silver they shall come– 3.806. The love of gain an evil shepherde 3.807. Will be for cities–in a foreign land. 8.381. And faithless he shall come, and they will give 8.382. To God rude buffetings with impure hand 8.383. And poisonous spittle with polluted mouths. 8.384. And he to whips will openly give then 8.385. 385 His holy back; [for he unto the world 8.386. A holy virgin shall himself commit.] 8.387. And silent he will be when buffeted 8.388. Lest anyone should know whose son he i 8.389. Or whence he came, that he may talk to the dead. 8.390. 390 And he shall also wear a crown of thorns; 8.391. For of thorns is the crown an ornament 8.392. Elect, eternal. They shall pierce his side 8.393. With a reed that they may fulfill their law; 8.394. For of reeds shaken by another spirit
25. Philo of Alexandria, On The Special Laws, 1.8 (1st cent. BCE - 1st cent. CE)

1.8. These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance.
26. Philo of Alexandria, On The Embassy To Gaius, 317-319, 157 (1st cent. BCE - 1st cent. CE)

157. But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition.
27. Strabo, Geography, 13.1.41 (1st cent. BCE - 1st cent. BCE)

13.1.41. So the Ilians tell us, but Homer expressly states that the city was wiped out: The day shall come when sacred Ilios shall perish; and surely we have utterly destroyed the steep city of Priam, by means of counsels and persuasiveness; and in the tenth year the city of Priam was destroyed. And other such evidences of the same thing are set forth; for example, that the wooden image of Athena now to be seen stands upright, whereas Homer clearly indicates that it was sitting, for orders are given to put the robe upon Athena's knees Hom. Il. 6.(compare that never should there sit upon his knees a dear child). For it is better to interpret it in this way than, as some do, to interpret it as meaning to put the robe 'beside' her knees, comparing the words and she sits upon the hearth in the light of the fire, which they take to mean beside the hearth. For how could one conceive of the dedication of a robe beside the knees? Moreover, others, changing the accent on γούνασιν accenting it γουνάσιν, like θυιάσιν (in whichever of two ways they interpret it), talk on endlessly. . . There are to be seen many of the ancient wooden images of Athena in a sitting posture, as, for example, in Phocaea, Massalia, Rome, Chios, and several other places. Also the more recent writers agree that the city was wiped out, among whom is the orator Lycurgus, who, in mentioning the city of the Ilians, says: Who has not heard that once for all it was razed to the ground by the Greeks, and is uninhabited?
28. Anon., 2 Baruch, 48.33, 48.38, 48.42-48.43, 70.2-70.8 (1st cent. CE - 2nd cent. CE)

29. Anon., Epistle of Barnabas, 16.7 (1st cent. CE - 2nd cent. CE)

16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.
30. Anon., Didache, 8.2, 8.3, 10.7, 11.3-13.7, 15.1 (1st cent. CE - 2nd cent. CE)

31. Appian, The Syrian Wars, 1 (1st cent. CE - 2nd cent. CE)

32. Ignatius, To The Philadelphians, 2.1-2.2, 3.1, 3.3, 7.2, 8.1 (1st cent. CE - 2nd cent. CE)

2.2. For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. 3.1. Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 3.3. Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God. If any man walketh in strange doctrine, he hath no fellowship with the passion. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you;
33. Ignatius, To The Ephesians, 5.2, 10.2, 16.1 (1st cent. CE - 2nd cent. CE)

5.2. Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread [of God]. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church. 10.2. Against their outbursts of wrath be ye meek; against their proud words be ye humble; against their railings set ye your prayers; against their errors be ye stedfast in the faith; against their fierceness be ye gentle. And be not zealous to imitate them by requital. 16.1. Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God.
34. Ignatius, To The Magnesians, 6.2, 8.1 (1st cent. CE - 2nd cent. CE)

6.2. Therefore do ye all study conformity to God and pay reverence one to another; and let no man regard his neighbour after the flesh, but love ye one another in Jesus Christ always. Let there be nothing among you which shall have power to divide you, but be ye united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility. 8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace:
35. Ignatius, To The Philadelphians, 2.1-2.2, 3.1, 3.3, 7.2, 8.1 (1st cent. CE - 2nd cent. CE)

2.1. As children therefore [of the light] of the truth, shun division and wrong doctrines; and where the shepherd is, there follow ye as sheep. 2.2. For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. 3.1. Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 3.3. Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God. If any man walketh in strange doctrine, he hath no fellowship with the passion. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you;
36. Ignatius, To The Smyrnaeans, 5.2, 6.1, 7.2 (1st cent. CE - 2nd cent. CE)

37. Josephus Flavius, Jewish Antiquities, 20.122 (1st cent. CE - 1st cent. CE)

20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive;
38. Josephus Flavius, Jewish War, 2.412-2.413, 6.312-6.315 (1st cent. CE - 1st cent. CE)

2.412. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; 2.413. and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety), that they had themselves placed those donations about the temple which were still visible, and had remained there so long a time; 6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. 6.314. However, it is not possible for men to avoid fate, although they see it beforehand. 6.315. But these men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their madness was demonstrated, both by the taking of their city and their own destruction.
39. New Testament, 1 John, 2.18 (1st cent. CE - 1st cent. CE)

2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.
40. New Testament, 1 Corinthians, 1.2, 1.10, 1.12, 4.17, 5.4, 7.17, 10.20, 10.32, 11.4-11.5, 11.16, 11.18, 11.22, 12.1-12.12, 12.27-12.31, 14.1-14.40, 15.9, 16.1, 16.19 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.7. Even things without life, giving a voice, whether pipe or harp,if they didn't give a distinction in the sounds, how would it be knownwhat is piped or harped? 14.8. For if the trumpet gave an uncertainsound, who would prepare himself for war? 14.9. So also you, unlessyou uttered by the tongue words easy to understand, how would it beknown what is spoken? For you would be speaking into the air. 14.10. There are, it may be, so many kinds of sounds in the world, and none ofthem is without meaning. 14.11. If then I don't know the meaning ofthe sound, I would be to him who speaks a foreigner, and he who speakswould be a foreigner to me. 14.12. So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly. 14.13. Therefore let him who speaks in another language praythat he may interpret. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also. 14.16. Otherwise if you blesswith the spirit, how will he who fills the place of the unlearned saythe "Amen" at your giving of thanks, seeing he doesn't know what yousay? 14.17. For you most assuredly give thanks well, but the otherperson is not built up. 14.18. I thank my God, I speak with otherlanguages more than you all. 14.19. However in the assembly I wouldrather speak five words with my understanding, that I might instructothers also, than ten thousand words in another language. 14.20. Brothers, don't be children in thoughts, yet in malice bebabies, but in thoughts be mature. 14.21. In the law it is written,"By men of strange languages and by the lips of strangers I will speakto this people. Not even thus will they hear me, says the Lord. 14.22. Therefore other languages are for a sign, not to those whobelieve, but to the unbelieving; but prophesying is for a sign, not tothe unbelieving, but to those who believe. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14.26. What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up. 14.27. If any man speaks in another language, let it be two,or at the most three, and in turn; and let one interpret. 14.28. Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God. 14.29. Let the prophets speak,two or three, and let the others discern. 14.30. But if a revelationis made to another sitting by, let the first keep silent. 14.31. Foryou all can prophesy one by one, that all may learn, and all may beexhorted. 14.32. The spirits of the prophets are subject to theprophets 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 14.36. What? Was it from you that the word of God went out? Or did it come toyou alone? 14.37. If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord. 14.38. But if anyone is ignorant, lethim be ignorant. 14.39. Therefore, brothers, desire earnestly toprophesy, and don't forbid speaking with other languages. 14.40. Letall things be done decently and in order. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
41. New Testament, 1 Thessalonians, 1.1, 2.14, 5.19-5.22 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 5.19. Don't quench the Spirit. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good. 5.22. Abstain from every form of evil.
42. New Testament, 1 Timothy, 3.5, 3.15 (1st cent. CE - 1st cent. CE)

3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth.
43. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

44. New Testament, 2 Corinthians, 1.1, 8.1, 8.18-8.19, 8.23-8.24, 11.8, 11.28, 12.1-12.10 (1st cent. CE - 1st cent. CE)

45. New Testament, 2 Thessalonians, 1.1, 2.1, 2.3-2.4 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God.
46. New Testament, Acts, 2.1-2.47, 5.11-5.15, 6.13, 7.38, 8.1, 8.3, 8.30-8.34, 11.21-11.22, 11.26-11.30, 12.1, 12.5, 13.1, 13.12, 14.23, 15.3-15.4, 15.7, 15.22, 15.30-15.35, 17.10-17.12, 19.32, 19.39-19.40, 20.17, 20.28, 21.7-21.14, 21.28, 27.35 (1st cent. CE - 2nd cent. CE)

2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 2.13. Others, mocking, said, "They are filled with new wine. 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 11.21. The hand of the Lord was with them, and a great number believed and turned to the Lord. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.12. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.30. So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter. 15.31. When they had read it, they rejoiced for the consolation. 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 15.33. After they had spent some time there, they were sent back with greetings from the brothers to the apostles. 15.35. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 21.7. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 21.14. When he would not be persuaded, we ceased, saying, "The Lord's will be done. 21.28. crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place! 27.35. When he had said this, and had taken bread, he gave thanks to God in the presence of all, and he broke it, and began to eat.
47. New Testament, Apocalypse, 1.3-1.4, 1.20, 2.1, 2.7-2.8, 2.11, 2.17, 2.23, 3.1, 3.6, 3.14, 9.20, 16.1-16.21 (1st cent. CE - 1st cent. CE)

1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.1. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 16.1. I heard a loud voice out of the temple, saying to the seven angels, "Go and pour out the seven bowls of the wrath of God on the earth! 16.2. The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the men who had the mark of the beast, and who worshiped his image. 16.3. The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died. 16.4. The third poured out his bowl into the rivers and springs of water, and it became blood. 16.5. I heard the angel of the waters saying, "You are righteous, who are and who were, you Holy One, because you judged this way. 16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.8. The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.10. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.12. The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be made ready for the kings that come from the sunrise. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 16.16. He gathered them together into the place which is called in Hebrew, Megiddo. 16.17. The seventh poured out his bowl into the air. A loud voice came forth out of the temple of heaven, from the throne, saying, "It is done! 16.18. There were lightnings, sounds, and thunders; and there was a great earthquake, such as was not since there were men on the earth, so great an earthquake, so mighty. 16.19. The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath. 16.20. Every island fled away, and the mountains were not found. 16.21. Great hailstones, about the weight of a talent, came down out of the sky on men. Men blasphemed God because of the plague of the hail, for this plague is exceedingly severe.
48. New Testament, James, 5.14 (1st cent. CE - 1st cent. CE)

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

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
50. New Testament, Ephesians, 1.22, 2.20, 3.5, 3.10, 3.21, 4.11, 5.23-5.25, 5.27, 5.29, 5.32 (1st cent. CE - 1st cent. CE)

1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly.
51. New Testament, Galatians, 1.2, 1.13, 1.22, 4.8, 4.19, 5.15 (1st cent. CE - 1st cent. CE)

1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.15. But if you bite anddevour one another, be careful that you don't consume one another.
52. New Testament, Hebrews, 2.12, 12.23 (1st cent. CE - 1st cent. CE)

2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect
53. New Testament, Philippians, 3.6, 4.15 (1st cent. CE - 1st cent. CE)

3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
54. New Testament, Romans, 3.21, 12.1-12.4, 12.6, 16.1, 16.4-16.5, 16.16, 16.23 (1st cent. CE - 1st cent. CE)

3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
55. New Testament, John, 2.14-2.17, 4.19, 4.44, 5.39, 19.35, 20.30-20.31, 21.1-21.11, 21.25 (1st cent. CE - 1st cent. CE)

2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.44. For Jesus himself testified that a prophet has no honor in his own country. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 19.35. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 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. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.25. There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written.
56. New Testament, Luke, 1.1-1.2, 1.20, 1.45, 3.22, 4.9, 4.16-4.30, 4.33-4.41, 4.43, 5.12-5.16, 6.12-6.16, 7.16, 9.7-9.9, 9.18-9.19, 12.21, 12.56, 13.28, 13.33, 17.23, 19.28-19.48, 20.1-20.8, 21.1-21.31, 21.33-21.34, 21.37-21.38, 22.63-22.71, 24.19, 24.25-24.27 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 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. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 9.7. Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead 9.8. and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9.9. Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 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. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 17.23. They will tell you, 'Look, here!' or 'Look, there!' Don't go away, nor follow after them 19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.31. If anyone asks you, 'Why are you untying it?' say to him: 'The Lord needs it.' 19.32. Those who were sent went away, and found things just as he had told them. 19.33. As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' 19.34. They said, 'The Lord needs it.' 19.35. They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36. As he went, they spread their cloaks in the way. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen 19.38. saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest! 19.39. Some of the Pharisees from the multitude said to him, "Teacher, rebuke your disciples! 19.40. He answered them, "I tell you that if these were silent, the stones would cry out. 19.41. When he drew near, he saw the city and wept over it 19.42. saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 19.43. For the days will come on you, when your enemies will throw up a barricade against you, surround you, hem you in on every side 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 19.45. He entered into the temple, and began to drive out those who bought and sold in it 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'! 19.47. He was teaching daily in the temple, but the chief priests and the scribes and the leading men among the people sought to destroy him. 19.48. They couldn't find what they might do, for all the people hung on to every word that he said. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority? 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men? 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things. 21.1. He looked up, and saw the rich people who were putting their gifts into the treasury. 21.2. He saw a certain poor widow casting in two lepta. 21.3. He said, "Truly I tell you, this poor widow put in more than all of them 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on. 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.33. Heaven and earth will pass away, but my words will by no means pass away. 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 21.37. Every day Jesus was teaching in the temple, and every night he would go out, and spent the night on the mountain that is called Olivet. 21.38. All the people came early in the morning to him in the temple to hear him. 22.63. The men who held Jesus mocked him and beat him. 22.64. Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you? 22.65. They spoke many other things against him, insulting him. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM. 22.71. They said, "Why do we need any more witness? For we ourselves have heard from his own mouth! 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
57. New Testament, Mark, 1.15, 1.23-1.34, 1.38, 1.40-1.45, 6.4, 6.14-6.16, 8.27-8.28, 11.15-11.17, 11.27-11.33, 13.1-13.37, 14.34, 14.37, 14.53-14.63 (1st cent. CE - 1st cent. CE)

1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.4. Tell us, when will these things be? What is the sign that these things are all about to be fulfilled? 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.28. Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.30. Most assuredly I say to you, this generation will not pass away until all these things happen. 13.31. Heaven and earth will pass away, but my words will not pass away. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses?
58. New Testament, Matthew, 4.17, 6.9-6.13, 7.15-7.23, 8.1-8.4, 8.14-8.17, 10.1-10.16, 10.41, 12.33, 12.44-12.45, 13.38-13.39, 13.45, 13.57, 14.1-14.2, 14.13-14.21, 15.13, 15.32-15.39, 16.2-16.3, 16.6, 16.13-16.14, 16.18, 18.17, 18.19-18.20, 19.6, 21.4-21.15, 21.23-21.27, 21.46, 22.6, 22.24, 23.25-23.26, 23.37, 24.1-24.14, 24.16-24.36, 24.42, 25.13, 25.15, 25.29, 26.3, 26.14-26.16, 26.48-26.50, 26.59-26.65, 26.73, 27.39, 27.48 (1st cent. CE - 1st cent. CE)

4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 8.15. He touched her hand, and the fever left her. She got up and served him. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.41. He who receives a prophet in the name of a prophet will receive a prophet's reward: and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 14.1. At that time, Herod the tetrarch heard the report concerning Jesus 14.2. and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 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. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 15.33. The disciples said to him, "Where should we get so many loaves in a deserted place as to satisfy so great a multitude? 15.34. Jesus said to them, "How many loaves do you have?"They said, "Seven, and a few small fish. 15.35. He commanded the multitude to sit down on the ground; 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 15.38. Those who ate were four thousand men, besides women and children. 15.39. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala. 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! 16.6. Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am? 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 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. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying 21.5. Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey. 21.6. The disciples went, and did just as Jesus commanded them 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! 21.10. When he had come into Jerusalem, all the city was stirred up, saying, "Who is this? 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 21.14. The blind and the lame came to him in the temple, and he healed them. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt 21.23. When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority? 21.24. Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 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?' 21.26. But if we say, 'From men,' we fear the multitude, for all hold John as a prophet. 21.27. They answered Jesus, and said, "We don't know."He also said to them, "Neither will I tell you by what authority I do these things. 21.46. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 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! 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.6. You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8. But all these things are the beginning of birth pains. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 24.11. Many false prophets will arise, and will lead many astray. 24.12. Because iniquity will be multiplied, the love of many will grow cold. 24.13. But he who endures to the end, the same will be saved. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.16. then let those who are in Judea flee to the mountains. 24.17. Let him who is on the housetop not go down to take out things that are in his house. 24.18. Let him who is in the field not return back to get his clothes. 24.19. But woe to those who are with child and to nursing mothers in those days! 24.20. Pray that your flight will not be in the winter, nor on a Sabbath 24.21. for then there will be great oppression, such as has not been from the beginning of the world until now, no, nor ever will be. 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.25. Behold, I have told you beforehand. 24.26. If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. 24.27. For as the lightning comes forth from the east, and is seen even to the west, so will be the coming of the Son of Man. 24.28. For wherever the carcass is, there will the vultures be gathered together. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 24.32. Now from the fig tree learn this parable. When its branch has now become tender, and puts forth its leaves, you know that the summer is near. 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 24.34. Most assuredly I tell you, this generation will not pass away, until all these things are accomplished. 24.35. Heaven and earth will pass away, but my words will not pass away. 24.36. But no one knows of that day and hour, not even the angels of heaven, but my Father only. 24.42. Watch therefore, for you don't know in what hour your Lord comes. 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 26.3. Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 26.60. and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.' 26.62. The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you? 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God. 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. 26.65. Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy. 26.73. After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known. 27.39. Those who passed by blasphemed him, wagging their heads 27.48. Immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him a drink.
59. Suetonius, Vespasianus, 5, 4 (1st cent. CE - 2nd cent. CE)

60. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)

5.13.  Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.
61. Heliodorus, Ethiopian Story, 1.18 (2nd cent. CE - 4th cent. CE)

62. Justin, First Apology, 2.5, 67.3-67.4 (2nd cent. CE - 2nd cent. CE)

63. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

132a. שכן אם עבר זמנה בטלה אלא היינו טעמא דרבי אליעזר דאמר קרא (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו ואפילו בשבת,וליכתוב רחמנא במילה וליתו הנך וליגמור מיניה משום דאיכא למיפרך מה למילה שכן נכרתו עליה שלש עשרה בריתות:,ע"כ לא פליגי רבנן עליה אלא במכשירי מילה אבל מילה גופה דברי הכל דוחה שבת מנלן אמר עולא הלכה וכן אמר רבי יצחק הלכה,מיתיבי מניין לפיקוח נפש שדוחה את השבת רבי אלעזר בן עזריה אומר מה מילה שהיא אחת מאיבריו של אדם דוחה את השבת קל וחומר לפיקוח נפש שדוחה את השבת,ואי סלקא דעתך הלכה קל וחומר מהלכה מי אתי והתניא אמר לו רבי אלעזר (בן עזריה) עקיבא עצם כשעורה מטמא הלכה ורביעית דם קל וחומר ואין דנין קל וחומר מהלכה,אלא אמר רבי אלעזר אתיא אות אות,אלא מעתה תפילין דכתיב בהן אות לידחי שבת,אלא אתיא ברית ברית,גדול דכתיב ביה ברית לידחי שבת,אלא אתיא דורות דורות,ציצית דכתיב ביה דורות לידחי שבת,אלא אמר רב נחמן בר יצחק דנין אות ברית ודורות מאות ברית ודורות לאפוקי הנך דחד חד הוא דכתיב בהן,ור' יוחנן אמר אמר קרא ביום ביום אפילו בשבת,אמר ליה ריש לקיש לרבי יוחנן אלא מעתה מחוסרי כפרה דכתיב בהו ביום הכי נמי דדחו שבת ההוא מיבעי ליה ביום ולא בלילה,האי נמי מיבעי ליה ביום ולא בלילה ההוא מבן שמנת ימים נפקא,האי נמי מביום צוותו נפקא,אע"ג דנפקא מביום צוותו אצטריכא סד"א הואיל וחס רחמנא עליה לאתויי בדלות בלילה נמי ליתי קמ"ל,מתקיף לה רבינא אלא מעתה יהא זר כשר בהן ויהא אונן כשר בהן הא אהדריה קרא,רב אחא בר יעקב אמר אמר קרא שמיני שמיני אפילו בשבת,האי שמיני מיבעי ליה למעוטי שביעי שביעי מבן שמנת ימים נפקא,ואכתי מיבעי ליה חד למעוטי שביעי וחד למעוטי תשיעי דאי מחד הוה אמינא שביעי הוא דלא מטא זמניה אבל משמיני ואילך זמניה הוא אלא מחוורתא כדרבי יוחנן,תניא כוותיה דרבי יוחנן ודלא כרב אחא בר יעקב שמיני ימול אפילו בשבת ומה אני מקיים (שמות לא, יד) מחלליה מות יומת בשאר מלאכות חוץ ממילה או אינו אלא אפי' מילה ומה אני מקיים שמיני ימול חוץ משבת ת"ל ביום אפילו בשבת,אמר רבא האי תנא מעיקרא מאי קא ניחא ליה ולבסוף מאי קא קשיא ליה,הכי קאמר שמיני ימול אפילו בשבת ומה אני מקיים מחלליה מות יומת בשאר מלאכו' חוץ ממילה אבל מילה דחיא,מ"ט ק"ו הוא ומה צרע' שדוחה את העבודה 132a. in each, bas if its time passed, it is void,unlike the mitzva of circumcision, which can be fulfilled at a later date if the child is not circumcised on the eighth day. bRather, this is the reasonfor the opinion bof Rabbi Eliezer, as the verse says: “And on the eighth day the flesh of his foreskin shall be circumcised”(Leviticus 12:3), indicating that he is circumcised on the eighth day bevenif it falls bon Shabbat. /b,The Gemara asks: bAnd let the Torah writethis principle only bwith regard tothe mitzva of bcircumcision, and let theseother mitzvot bcome and derivetheir ihalakhot bfrom it.The Gemara answers: bBecausethis suggestion bcan be refuted: Whatis unique about the mitzva of bcircumcision? That thirteen covets were established over it,as the word covet is mentioned thirteen times in the passage dealing with the circumcision of Abraham (Genesis 17). Owing to its great significance, other mitzvot cannot be derived from it.,The Gemara departs from the facilitators of circumcision to the ihalakhaof circumcision itself and asks: bThe Rabbis only disagree withRabbi Eliezer bwith regard to actions that facilitate circumcision,which, in their view, do not override Shabbat; bhowever,with regard to bcircumcision itself, everyone agreesthat it boverrides Shabbat. From where do wederive this ihalakha /i? bUlla said:This is ba ihalakha /itransmitted to Moses from Sinai, but there is no biblical basis for it. bAnd so too, Rabbi Yitzḥak said:It is ba ihalakha /itransmitted to Moses from Sinai.,The Gemara braises an objectionfrom that which was taught in the iTosefta /i: bFrom whereis it derived bthat saving a life overrides Shabbat? Rabbi Elazar ben Azarya saysit is derived from the mitzva of circumcision: bJust as circumcision, whichpertains to only bone of a person’s limbs, overrides Shabbat,all the more so it is an ia fortioriinferencethat bsaving a life,which is a mitzva that pertains to the entire person, boverrides Shabbat. /b, bAnd if it should enter your mindto say that circumcision may be performed on Shabbat based on a ihalakha /itransmitted to Moses from Sinai, bis an ia fortioriinference derived from a ihalakha /itransmitted to Moses from Sinai? bWasn’t it taughtexplicitly in a ibaraitathat an ia fortioriinference cannot be derived from a ihalakhatransmitted to Moses from Sinai? Rabbi Akiva sought to derive that a nazirite who comes into contact with a quarter ilogof blood from a corpse becomes ritually impure and is required to shave his hair. He sought to do this based on an ia fortioriinference from the ihalakhaof the bone from a dead person the size of a grain of barley, as he had a received tradition that a nazirite is required to shave his hair due to that contact. bRabbi Elazar ben Azarya said to him: Akiva,the ihalakhathat ba bone the size of agrain of bbarley transmits ritual impurity is a ihalakha /itransmitted to Moses from Sinai, bandyou would derive from it that ba quarterof a ilog bof bloodtransmits ritual impurity based upon ban ia fortioriinference, and one does not derive an ia fortioriinference from a ihalakha /itransmitted to Moses from Sinai. The iToseftaexplicitly states that Rabbi Elazar ben Azarya himself derived an ia fortioriinference from the ihalakhaof circumcision on Shabbat. Clearly, then, it is derived from the Torah itself and not from a ihalakhatransmitted to Moses from Sinai., bRather, Rabbi Elazar said:This ihalakhais bderivedby means of a verbal analogy between the word bsignthat appears with regard to circumcision: “And you shall be circumcised in the flesh of your foreskin; and it shall be a sign of the covet between Me and you” (Genesis 17:11), and bsignthat appears with regard to Shabbat: “However, you shall keep My iShabbatot /i, for it is a sign between Me and you throughout your generations” (Exodus 31:13). From this verbal analogy, it is derived that circumcision, which is a sign, may be performed even on Shabbat, which is itself a sign.,The Gemara asks: bBut ifwhat you say is bso, phylacteries, with regard to whichthe term bsign isalso bwritten:“And it shall be for a sign on your hand and for frontlets between your eyes” (Exodus 13:16), bshouldalso boverride Shabbat,and they should be donned on that day., bRather,this principle is bderivedby means of a different verbal analogy from the word bcovetthat appears with regard to circumcision: “And you shall be circumcised in the flesh of your foreskin; and it shall be a sign of the covet between Me and you” (Genesis 17:11), and the word bcovetthat appears with regard to Shabbat: “The children of Israel shall keep the Shabbat, to observe the Shabbat throughout their generations for a perpetual covet” (Exodus 31:16).,The Gemara raises a difficulty: If this is so, then the circumcision of ban adultshould also be permitted on Shabbat and it should not be limited to a child on the eighth day, basthe term bcovet is written with regard to himas well, as it applies to any Jewish male not yet circumcised. Therefore, blethis circumcision boverride Shabbat.The ihalakha /i, however, is that only circumcision at its proper time on the eighth day overrides Shabbat., bRather,this ihalakha bis derivedby means of a verbal analogy between the word bgenerationsthat appears with regard to Shabbat: “Throughout their generations for a perpetual covet” (Exodus 31:16), and the word bgenerationsthat appears with regard to circumcision: “And I shall establish My covet between Me and you, and between your seed after you throughout their generations, for an everlasting covet” (Genesis 17:7).,The Gemara asks: If so, blet ritual fringestoo, bwith regard to whichthe term bgenerations isalso bwritten, override Shabbat,and it should be permitted to affix ritual fringes to a garment on Shabbat., bRather, Rav Naḥman bar Yitzḥak said:This ihalakhais derived not from one common word alone, but bone derivesit based upon the three words bsign, covet, and generationsthat appear with regard to circumcision, bfrom sign, covet, and generationsthat appear with regard to Shabbat, bto the exclusion of these,i.e., ritual fringes and phylacteries, bthat with regard to each of them, oneof these bis writtenbut not all three words together., bAnd Rabbi Yoḥa said: The verse says:“And bon theeighth day…shall be circumcised” (Leviticus 12:3), which means that the child is circumcised bon theeighth bdaywhenever it occurs, beven on Shabbat. /b, bReish Lakish said to Rabbi Yoḥa: But ifwhat you say is bso,then, with regard to bthose lacking atonement,such as a izavor a healed leper, who must after their immersion still bring an atonement offering in order to complete their purification process, bwith regard to whomthe term bon the day isalso bwritten,as in the verse: “And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish” (Leviticus 14:10), sacrificing their atonement offerings bshould also override Shabbat.Rabbi Yoḥa responded: bThatverse bis necessaryto teach that the sacrifice must be brought bduring the day and not at night. /b,Reish Lakish asked: bThisverse with regard to the mitzva of circumcision bis also necessaryto teach that circumcision must be performed bduring the day and not at night.Rabbi Yoḥa replied: bThatis derived bfroma different verse, which states: “And bhe that is eight days oldshall be circumcised among you throughout your generations” (Genesis 17:12). That circumcision must take place during the day is derived from that verse.,Reish Lakish says: bThatmatter, that the atonement offering must be sacrificed during the day, can balsobe derived bfroma different verse, as it is stated: “This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the consecration-offering, and of the sacrifice of the peace-offerings; which the Lord commanded Moses at Mount Sinai bon the day He commandedthe children of Israel to present their offerings to the Lord in the wilderness of Sinai” (Leviticus 7:37–38), and from here bit is derivedthat all offerings are sacrificed by day and not at night.,The Gemara answers: bAlthoughthis ihalakha bis derived from: “On the day He commanded,”an additional source bis necessaryfor those lacking atonement. bIt might have entered your mind to saythat bsince the Torah shows him mercyby allowing him bto bringan offering bof poverty,as if one cannot afford to sacrifice the regular atonement offering, the Torah enables him to sacrifice a less costly one, blet him also bring it at night,as perhaps the Torah shows him mercy and allows him to hasten his atonement. Therefore, bit teaches usthat he too must bring his offering only by day and not at night., bRavina strongly objects to thisreasoning: bBut ifwhat you say is bso,that the Torah has compassion on a person lacking atonement and is lenient with regard to the ihalakhotof the atonement offering, ba non-priest should be fitto sacrifice bthem, andsimilarly, a priest who is ban acute mourner,i.e., one whose relative died that same day and has not yet been buried, bshould be fit tosacrifice bthem.The Gemara answers: bThe verse has restored this.The additional verse that teaches that even one lacking atonement must sacrifice during the day, also teaches that the Torah was lenient with regard to this offering only in the ways explicitly stated in the Torah., bRav Aḥa bar Ya’akov said:There is a different proof from the Torah that circumcision is performed even on Shabbat, for bthe verse said:“On the beighthday,” underscoring that circumcision is performed specifically on the beighthday and indicating that it is performed beven on Shabbat. /b,The Gemara raises a difficulty: bThisusage of the term beighth is necessary to excludethe bseventhday, i.e., a child may not be circumcised before the eighth day. The Gemara answers: The fact that one may not circumcise on the bseventhday bis derivedfrom a different verse, as it is stated: “And bhe that is eight days oldshall be circumcised among you throughout your generations” (Genesis 17:12).,The Gemara raises a further difficulty: Both verses are bstill necessary, one to excludethe bseventhday band one to excludethe bninthday. bAs ifit were derived bfrom oneverse alone, bI would have said: It ison the bseventhday that one may not circumcise, since bthe timeto circumcise this child bhas notyet barrivedand the obligation of circumcision is not yet in effect; bhowever, fromthe beighthday band onward is its time,and therefore it is permissible to postpone a circumcision until the ninth day. No answer was found to this question, and the Gemara concludes: bRather,the derivation bis clear according to Rabbi Yoḥa. /b, bIt was taughtin a ibaraita bin accordance withthe opinion of bRabbi Yoḥa and not in accordance withthe opinion of bRav Aḥa bar Ya’akov,as the itannainterprets the phrase: “On the beighthday bhe shall be circumcised”to mean that the circumcision must be performed beven on Shabbat. And how do I fulfillthe prohibition against performing prohibited labor explicit in the Torah in the verse: “And you shall guard the Shabbat, for it is holy to you; bhe who desecrates it shall surely die”(Exodus 31:14)? That is referring bto other prohibited labors besides circumcision.The itannaquestions his previous statement: bOr perhaps that is notthe case, and the prohibition of performing prohibited labor on Shabbat includes beven circumcision, and,on the contrary, bhow do I fulfillthe verse: “On the beighthday bhe shall be circumcised”?It applies when the eighth day is any day bother than Shabbat. The verse states: “On the day,”meaning on that very day when he turns eight days old, beven on Shabbat.The itannaof this ibaraitarejects Rav Aḥa bar Ya’akov’s proof and accepts Rabbi Yoḥa’s assertion that the phrase “On the day” conclusively establishes that circumcision is performed even on Shabbat.,With regard to this ibaraita /i, bRava said: Initially, whatdid bthis itanna /ifind bacceptable, and ultimately, whatdid bhefind bdifficult?Initially he suggested that: “On the eighth day he shall be circumcised” is a valid source for the fact that circumcision overrides Shabbat, but ultimately, he deemed that difficult and turned to an alternative source, yet provided no reason, neither for his initial statement nor for his second statement.,Rather, we can explain that bthis is what he is saying:“On the beighthday bhe shall be circumcised”applies beven on Shabbat. And how do I fulfill: “He who desecrates it shall surely die”?That is referring to the bother prohibited labors besides circumcision; however, circumcision overridesShabbat., bWhat is the reasonfor this? bIt isderived by means of ban ia fortioriinference: Just as leprosy, which overrides theTemple bservice,as a priest who is a leper may not serve in the Temple and it is prohibited to cut off the symptoms of leprosy
64. Lactantius, Divine Institutes, 2.15-2.16 (3rd cent. CE - 4th cent. CE)

2.15. When, therefore, the number of men had begun to increase, God in His forethought, lest the devil, to whom from the beginning He had given power over the earth, should by his subtlety either corrupt or destroy men, as he had done at first, sent angels for the protection and improvement of the human race; and inasmuch as He had given these a free will, He enjoined them above all things not to defile themselves with contamination from the earth, and thus lose the dignity of their heavenly nature. He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler of the earth, by his very association, gradually enticed them to vices, and polluted them by intercourse with women. Then, not being admitted into heaven on account of the sins into which they had plunged themselves, they fell to the earth. Thus from angels the devil makes them to become his satellites and attendants. But they who were born from these, because they were neither angels nor men, but bearing a kind of mixed nature, were not admitted into hell, as their fathers were not into heaven. Thus there came to be two kinds of demons; one of heaven, the other of the earth. The latter are the wicked spirits, the authors of all the evils which are done, and the same devil is their prince. Whence Trismegistus calls him the ruler of the demons. But grammarians say that they are called demons, as though dœmones, that is, skilled and acquainted with matters: for they think that these are gods. They are acquainted, indeed, with many future events, but not all, since it is not permitted them entirely to know the counsel of God; and therefore they are accustomed to accommodate their answers to ambiguous results. The poets both know them to be demons, and so describe them. Hesiod thus speaks:- These are the demons according to the will of Zeus, Good, living on the earth, the guardians of mortal men.And this is said for this purpose, because God had sent them as guardians to the human race; but they themselves also, though they are the destroyers of men, yet wish themselves to appear as their guardians, that they themselves may be worshipped, and God may not be worshipped. The philosophers also discuss the subject of these beings. For Plato attempted even to explain their natures in his Banquet; and Socrates said that there was a demon continually about him, who had become attached to him when a boy, by whose will and direction his life was guided. The art also and power of the Magi altogether consists in the influences of these; invoked by whom they deceive the sight of men with deceptive illusions, so that they do not see those things which exist, and think that they see those things which do not exist. These contaminated and abandoned spirits, as I say, wander over the whole earth, and contrive a solace for their own perdition by the destruction of men. Therefore they fill every place with snares, deceits, frauds, and errors; for they cling to individuals, and occupy whole houses from door to door, and assume to themselves the name of genii; for by this word they translate demons in the Latin language. They consecrate these in their houses, to these they daily pour out libations of wine, and worship the wise demons as gods of the earth, and as averters of those evils which they themselves cause and impose. And these, since spirits are without substance and not to be grasped, insinuate themselves into the bodies of men; and secretly working in their inward parts, they corrupt the health, hasten diseases, terrify their souls with dreams, harass their minds with phrenzies, that by these evils they may compel men to have recourse to their aid. 2.16. And the nature of all these deceits is obscure to those who are without the truth. For they think that those demons profit them when they cease to injure, whereas they have no power except to injure. Some one may perchance say that they are therefore to be worshipped, that they may not injure, since they have the power to injure. They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names - those which are adored in the temples - which they generally do in the presence of their own worshippers; not, it is plain, to the disgrace of religion, but to the disgrace of their own honour, because they cannot speak falsely to God, by whom they are adjured, nor to the righteous, by whose voice they are tortured. Therefore ofttimes having uttered the greatest howlings, they cry out that they are beaten, and are on fire, and that they are just on the point of coming forth: so much power has the knowledge of God, and righteousness! Whom, therefore, can they injure, except those whom they have in their own power? In short, Hermes affirms that those who have known God are not only safe from the attacks of demons, but that they are not even bound by fate. The only protection, he says, is piety, for over a pious man neither evil demon nor fate has any power: for God rescues the pious man from all evil; for the one and only good thing among men is piety. And what piety is, he testifies in another place, in these words: For piety is the knowledge of God. Asclepius also, his disciple, more fully expressed the same sentiment in that finished discourse which he wrote to the king. Each of them, in truth, affirms that the demons are the enemies and harassers of men, and on this account Trismegistus calls them wicked angels; so far was he from being ignorant that from heavenly beings they were corrupted, and began to be earthly.
65. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 27 (3rd cent. CE - 3rd cent. CE)

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

10.8. Now, having collected these things out of dissertations about stones, I say that the Saviour with a knowledge of the difference of pearls, of which some are in kind goodly and others worthless, said, The kingdom of heaven is like a man that is a merchant seeking goodly pearls; Matthew 13:45 for, if some of the pearls had not been worthless, it would not have been said, to a man seeking goodly pearls. Now among the words of all kinds which profess to announce truth, and among those who report them, he seeks pearls. And let the prophets be, so to speak, the mussels which conceive the dew of heaven, and become pregt with the word of truth from heaven, the goodly pearls which, according to the phrase here set forth, the merchantman seeks. And the leader of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word which is superior to the precious letters and thoughts in the law and the prophets, on the finding of which also all the rest are easily taken. And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, Cast not your pearls before swine. Matthew 7:6 Now it is manifest that these things were said to the disciples from that which is prefixed to His words, And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; Matthew 5:1 for, in the course of those words, He said, Give not that which is holy unto the dogs, neither cast your pearls before the swine. Matthew 7:6 Perhaps, then, he is not a disciple of Christ, who does not possess pearls or the very costly pearl, the pearls, I mean, which are goodly; not the cloudy, nor the darkened, such as the words of the heterodox, which are brought forth not at the sunrise, but at the sunset or in the north, if it is necessary to take also into the comparison those things on account of which we found a difference in the pearls which are produced in different places. And perhaps the muddy words and the heresies which are bound up with works of the flesh, are the darkened pearls, and those which are produced in the marshes, not goodly pearls. 10.22. Wherefore John, endued with prophetic boldness and not terrified at the royal dignity of Herod, nor through fear of death keeping silence in regard to so flagrant a sin, filled with a divine spirit said to Herod, It is not lawful for you to have her; for it is not lawful for you to have the wife of your brother. For Herod having laid hold on John bound him and put him in prison, not daring to slay him outright and to take away the prophetic word from the people; but the wife of the king of Trachonitis - which is a kind of evil opinion and wicked teaching - gave birth to a daughter of the same name, whose movements, seemingly harmonious, pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, We piped unto you, and you did not dance. And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who loves things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; Genesis 40:20 but by the former, John, than whom no one greater has risen among those born of women, Matthew 11:11 in regard to whom the Saviour says, But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet. Luke 7:26 But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became free among the dead; for though He were crucified through weakness, yet He lives through the power of God. 2 Corinthians 13:4 Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, Christ Jesus; and the prophet is beheaded, because of an oath in a case where the duty was rather to break the oath than to keep the oath; for the charge of rashness in taking an oath and of breaking it because of the rashness is not the same in guilt as the death of a prophet. And not on this account alone is he beheaded, but because of those who sat at meat with him, who preferred that the prophet should be killed rather than live. And they recline at the same table and also feast along with the evil word which reigns over the Jews, who make merry over his birth. At times you may make a graceful application of the passage to those who swear rashly and wish to hold fast oaths which are taken with a view to unlawful deeds, by saying that not every keeping of oaths is seemly, just as the keeping of the oath of Herod was not. And mark, further, that not openly but secretly and in prison does Herod put John to death. For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as if they believed Moses they would have believed Jesus, John 5:46 so if they had believed the prophets they would have received Him who had been the subject of prophecy. But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, A bone shall not be broken. 12.23. Next we must inquire how He said to Peter, You are a stumbling-block unto Me, Matthew 16:23 especially when David says, Great peace have they that love Your law, and there is no stumbling-block to them. For some one will say, if this is said in the prophet, because of the steadfastness of those who have love, and are incapable of being offended, for love bears all things, believes all things, hopes all things, endures all things, love never fails, 1 Corinthians 13:7-8 how did the Lord Himself, who upholds all that fall, and raises up all that be bowed down, say to Peter, You are a stumbling-block unto Me? But it must be said that not only the Saviour, but also he who is perfected in love, cannot be offended. But, so far as it depends on himself, he who says or does such things is a stumbling-block even to him who will not be offended; unless perhaps Jesus calls the disciple who sinned a stumbling-block even to Himself, as much more than Paul He would have said from love, Who is weak, and I am not weak? Who is made to stumble, and I burn not? 2 Corinthians 11:29 In harmony with which we may put, Who is made to stumble, and I am not made to stumble? But if Peter, at that time because of the saying, God be propitious to You, Lord, this shall not be unto You, Matthew 16:22 was called a stumbling-block by Jesus, as not minding the things of God in what he said but the things of men, what is to be said about all those who profess to be made disciples of Jesus, but do not mind the things of God, and do not look to things unseen and eternal, but mind the things of man, and look to things seen and temporal, 2 Corinthians 4:18 but that such still more would be stigmatized by Jesus as a stumbling-block to Him, and because stumbling-blocks to Him, as stumbling-blocks to His brethren also? As in regard to them He says, I was thirsty and you gave Me no drink, Matthew 25:42 etc., so also He might say, When I was running ye caused Me to stumble. Let us not therefore suppose that it is a trivial sin to mind the things of men, since we ought in everything to mind the things of God. And it will be appropriate also to say this to every one that has fallen away from the doctrines of God and the words of the church and a true mind; as, for example, to him who minds as true the teaching of Basilides, or Valentinus, or Marcion, or any one of those who teach the things of men as the things of God. 14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees.
67. Origen, Against Celsus, 2.9 (3rd cent. CE - 3rd cent. CE)

2.9. The Jew continues his discourse thus: How should we deem him to be a God, who not only in other respects, as was currently reported, performed none of his promises, but who also, after we had convicted him, and condemned him as deserving of punishment, was found attempting to conceal himself, and endeavouring to escape in a most disgraceful manner, and who was betrayed by those whom he called disciples? And yet, he continues, he who was a God could neither flee nor be led away a prisoner; and least of all could he be deserted and delivered up by those who had been his associates, and had shared all things in common, and had had him for their teacher, who was deemed to be a Saviour, and a son of the greatest God, and an angel. To which we reply, that even we do not suppose the body of Jesus, which was then an object of sight and perception, to have been God. And why do I say His body? Nay, not even His soul, of which it is related, My soul is exceeding sorrowful, even unto death. But as, according to the Jewish manner of speaking, I am the Lord, the God of all flesh, and, Before Me there was no God formed, neither shall there be after Me, God is believed to be He who employs the soul and body of the prophet as an instrument; and as, according to the Greeks, he who says, I know both the number of the sand, and the measures of the sea, And I understand a dumb man, and hear him who does not speak, is considered to be a god when speaking, and making himself heard through the Pythian priestess; so, according to our view, it was the Logos God, and Son of the God of all things, who spoke in Jesus these words, I am the way, and the truth, and the life; and these, I am the door; and these, I am the living bread that came down from heaven; and other expressions similar to these. We therefore charge the Jews with not acknowledging Him to be God, to whom testimony was borne in many passages by the prophets, to the effect that He was a mighty power, and a God next to the God and Father of all things. For we assert that it was to Him the Father gave the command, when in the Mosaic account of the creation He uttered the words, Let there be light, and Let there be a firmament, and gave the injunctions with regard to those other creative acts which were performed; and that to Him also were addressed the words, Let Us make man in Our own image and likeness; and that the Logos, when commanded, obeyed all the Father's will. And we make these statements not from our own conjectures, but because we believe the prophecies circulated among the Jews, in which it is said of God, and of the works of creation, in express words, as follows: He spoke, and they were made; He commanded, and they were created. Now if God gave the command, and the creatures were formed, who, according to the view of the spirit of prophecy, could He be that was able to carry out such commands of the Father, save Him who, so to speak, is the living Logos and the Truth? And that the Gospels do not consider him who in Jesus said these words, I am the way, and the truth, and the life, to have been of so circumscribed a nature as to have an existence nowhere out of the soul and body of Jesus, is evident both from many considerations, and from a few instances of the following kind which we shall quote. John the Baptist, when predicting that the Son of God was to appear immediately, not in that body and soul, but as manifesting Himself everywhere, says regarding Him: There stands in the midst of you One whom you know not, who comes after me. For if he had thought that the Son of God was only there, where was the visible body of Jesus, how could he have said, There stands in the midst of you One whom you know not? And Jesus Himself, in raising the minds of His disciples to higher thoughts of the Son of God, says: Where two or three are gathered together in My name, there am I in the midst of you. And of the same nature is His promise to His disciples: Lo, I am with you always, even to the end of the world. And we quote these passages, making no distinction between the Son of God and Jesus. For the soul and body of Jesus formed, after the οἰκονομία, one being with the Logos of God. Now if, according to Paul's teaching, he that is joined unto the Lord is one spirit, every one who understands what being joined to the Lord is, and who has been actually joined to Him, is one spirit with the Lord; how should not that being be one in a far greater and more divine degree, which was once united with the Logos of God? He, indeed, manifested Himself among the Jews as the power of God, by the miracles which He performed, which Celsus suspected were accomplished by sorcery, but which by the Jews of that time were attributed I know not why, to Beelzebub, in the words: He casts out devils through Beelzebub, the prince of the devils. But these our Saviour convicted of uttering the greatest absurdities, from the fact that the kingdom of evil was not yet come to an end. And this will be evident to all intelligent readers of the Gospel narrative, which it is not now the time to explain.
68. Origen, Homilies On Ezekiel, 2.4 (3rd cent. CE - 3rd cent. CE)

69. Augustine, Enarrationes In Psalmos, 86.5, 140.7 (4th cent. CE - 5th cent. CE)

70. Anon., 4 Baruch, 3.9, 7.26

7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief.


Subjects of this text:

subject book bibliographic info
aaronic priesthood Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
abimelech/ebed-melech Allison, 4 Baruch (2018) 162
abomination Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
adunare, to unite Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
advent Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
aeternum, eternal Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 386
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 386
agape Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
altars Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
andrew Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
angels, bearers of petition Stuckenbruck, 1 Enoch 91-108 (2007) 386
angels, uriel/ouriel Stuckenbruck, 1 Enoch 91-108 (2007) 401
angels, witnesses of sin Stuckenbruck, 1 Enoch 91-108 (2007) 386
antichrist, heresiological theme Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532, 535
antichrist Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
antiochus iv epiphanes (seleucid ruler) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642; Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
apocalyptic Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94; Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 227; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
apocalypticism, christian Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 339
apocrypha and pseudepigrapha of hebrew bible, at qumran Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
apology (tertullian), 1 apology (justin martyr) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
apostles, and liturgies Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
apostrophe Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
assmann, jan Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 179
astray, to lead/go/wander Stuckenbruck, 1 Enoch 91-108 (2007) 401
aune, david e. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146, 147
babylon Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
bishops Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
blasphemy, in the church itself Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 521
body of christ Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
boring, m. eugene Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146, 147
bottom up Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
bread, as food Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
bread, breaking of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
canon of hebrew bible/old testament, at qumran Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
caput-corpus, head-body Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
catacombs Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
christ assembly (see also synagogue) Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 199, 212, 214, 218
clement of rome Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
colophons Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
coming Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
commentaries on scripture, by eusebius of caesarea Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
commerce Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
community Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
conectere, to join Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
conflict, between mothers and infants Stuckenbruck, 1 Enoch 91-108 (2007) 386
connection Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
corpus christi, body of christ Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
cup (ποτήριον) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
daniel, at qumran Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
daniel, book of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
daniel, danielic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165, 166
daniel, porphyry of tyre on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
day, of great judgement Stuckenbruck, 1 Enoch 91-108 (2007) 401
dead sea scrolls vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
deeds, wicked of humans Stuckenbruck, 1 Enoch 91-108 (2007) 386
demons, worship of Stuckenbruck, 1 Enoch 91-108 (2007) 401
destruction Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
destruction of\n, jerusalem/jerusalem temple Crabb, Luke/Acts and the End of History (2020) 318
didache Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
disciples Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
discourse Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
distinction Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
distinctive Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 227
donatism, african theology Esler, The Early Christian World (2000) 972
donatism, theological diversity Esler, The Early Christian World (2000) 972
donatism Esler, The Early Christian World (2000) 972
dunn, james d. g. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
duplex body Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
ecclesia bipertita, bipartite church Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
ecclesiology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75, 181
egypt, egyptian, elect, community of, suffering of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165, 166
ehrman, bart d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
end of days, waiting and eschatological expectations Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
end of days tribulation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
enigmatic speech, biblical and jewish oracular and prophetic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 227
eschatology/eschatological, punishment/destruction Stuckenbruck, 1 Enoch 91-108 (2007) 386
eschatology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
eternal life Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
eucharist, elements Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
eucharist, eucharistic, celebrated with water Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
eucharist, space Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
eusebius of caesarea, as biblical scholar and exegete Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
eusebius of caesarea, commentaries of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
eusebius of caesarea, porphyry of tyre and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
eusebius of caesarea, the proof of the gospel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
eusebius of caesarea Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
evangelists Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
exegesis, in origen Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 535
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
fear Stuckenbruck, 1 Enoch 91-108 (2007) 401
fish Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
followers, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
fools/foolishness Stuckenbruck, 1 Enoch 91-108 (2007) 386
four beasts/evil empires Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
fredriksen, paula Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
future xiii Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
gentiles Schwartz, 2 Maccabees (2008) 188; Stuckenbruck, 1 Enoch 91-108 (2007) 401
gerhardsson, birger Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 386
gospels, waiting in Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 207
habitation Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
heart (καρδία) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
heavenly/angelic redeemer v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
heavenly host, angels, angelic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 521
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 535
heresy, exclusion of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 521
heresy, reduction/amalgamation of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
holiness Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
hooker, morna d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
idolatry Stuckenbruck, 1 Enoch 91-108 (2007) 401
idols Stuckenbruck, 1 Enoch 91-108 (2007) 401
ignatius of antioch, on terminology for heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
ignatius of antioch, on the problem of interpretation Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
impure/unclean Stuckenbruck, 1 Enoch 91-108 (2007) 401
james, disciple Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
james Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
jerusalem, temple Crabb, Luke/Acts and the End of History (2020) 318
jerusalem Crabb, Luke/Acts and the End of History (2020) 318; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
jerusalem temple, destruction of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
jesus, and torah observance Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
jesus, rejection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165, 166
jesus christ, in nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
jesus messianic biography Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
jewish-christians, didache and Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
jewish-christians Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
jewish culture, jerusalem temple, destruction of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
jews and judaism, on living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 33
john, apostle Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
john chrysostom Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
josephus, on daniel Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
josephus (flavius josephus), on daniel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
judaism, charge of judaizing Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
judgement, final Crabb, Luke/Acts and the End of History (2020) 318
justice, petitions for Stuckenbruck, 1 Enoch 91-108 (2007) 386
justin martyr, on allegorical exegesisnan Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
lectionary, gospel Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
lector Alikin, The Earliest History of the Christian Gathering (2009) 179
life Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
listeners Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
living voice versus writing, jews and christians before papias on Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 33
living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 33
locus, place Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
loose-end (fade-out) technique Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
lords prayer Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
luke, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
luz, ulrich Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
löhr, w. a. Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 33
manuscripts, codex format Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
manuscripts Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
marcus, joel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
mark, gospel of Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
marriage, levirate marriage Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 521
matthew, gospel of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
meal, agape Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
meal, communal Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
meal, depictions of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
meal, funerary Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
meal, stylized Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
meier, john p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
memory Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
messiah, gods anointed, messiahship, messianic, davidic, kingly Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165, 166
messiah, gods anointed, messiahship, messianic, diarchic messianism Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
messiah, gods anointed, of aaron Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
messiah, gods anointed, prophetic messiahship Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
metalepsis (metaleptic) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
methodology, form criticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
milan Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
miscere, to mix Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
moods, verbal, imperative Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
mosaics Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
motifs (thematic), royal respect for jews and judaism Schwartz, 2 Maccabees (2008) 188
mount of olives Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
mountain Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
mundus spiritalis, spiritual world Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
mystical union Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
narrative metalepsis Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
narrator (narrative voice) Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
negotiatio, business Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
ontological Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
opposition Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
orality Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
orbis, world Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
origen, themes on heresy in the commentary on matthew Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 521, 532, 535
originality Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
parallel Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
paul Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 339
performance, oral Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
peter, apostle Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
peter, simon Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
petitions / prayers, by the oppressed Stuckenbruck, 1 Enoch 91-108 (2007) 386
pharisees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
philo of alexandria, on living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 33
places Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
porphyry of tyre, eusebius of caesarea and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
porphyry of tyre, on daniel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
prayers, of the righteous ones Stuckenbruck, 1 Enoch 91-108 (2007) 386
prepared, for punishment Stuckenbruck, 1 Enoch 91-108 (2007) 386
present Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
priestly elite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
prologues, the proof of the gospel (eusebius of caesarea) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 642
prophecy, biblical Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 227
prophecy, early christian Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146, 147
prophecy, of jesus, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 207
prophecy, revelation as Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 386
qumran, canonical scripture at qumran Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
qumran, scriptural interpretation at Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
qumran texts, apocrypha and pseudepigrapha Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 246
rabbis Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
ravenna, santapollinare nuovo Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
reader Alikin, The Earliest History of the Christian Gathering (2009) 179
reader (ἀναγνώστης, ἀναγινώσκων), designated Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
reading, public Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
referent Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
relationship Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
revelation (apocalypse of john), as apocalypse and prophecy Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 339
revelation (apocalypse of john), letters to the seven churches Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 339
revelation (apocalypse of john) Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 339
righteousness Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
roman, rome Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
rome Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
sabbath Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
sacrifice Stuckenbruck, 1 Enoch 91-108 (2007) 401
sacrilege Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
sadducees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
sanders, e. p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
satan, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 535
scribe, angelic Stuckenbruck, 1 Enoch 91-108 (2007) 386
segal, alan f. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
seleucid kingdom Schwartz, 2 Maccabees (2008) 188
short recension of 4 baruch Allison, 4 Baruch (2018) 162
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
sin/sinner Allison, 4 Baruch (2018) 195
son of god Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 166
son of man Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
source-critical Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
specific christian intellectuals, living voice versus writing in Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 33
spirits, demonic/giants Stuckenbruck, 1 Enoch 91-108 (2007) 401
spirits, evil/of evil Stuckenbruck, 1 Enoch 91-108 (2007) 401
spirits, unclean Stuckenbruck, 1 Enoch 91-108 (2007) 401
spiritual world Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
supersessionism, destruction of temple and Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
synoptic gospels, tradition, pre-synoptic v-vi Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
syrian, see aramaic syrian wars, third' Schwartz, 2 Maccabees (2008) 188
table (τράπεζα) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
temple, in jerusalem Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
temple, sacrificial cult (in jerusalem), cleansing Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
temple, sacrificial cult (in jerusalem) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 165
temple in jerusalem, destruction of Allison, 4 Baruch (2018) 162
terra, earth Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
testament (biblical), nt Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 94
textual criticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
time Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
tomb, in archaeology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
tomb, of vincentius Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
torah (law) Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 399
traditions, oral Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55
tyconius, donatist exegete, doctrine of the church Esler, The Early Christian World (2000) 972
tyconius, donatist exegete Esler, The Early Christian World (2000) 972
tyre Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 181
understanding Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
union Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
variety Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 75
vaticinium ex eventu Crabb, Luke/Acts and the End of History (2020) 318
vermes, geza Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 146
vigils, vincentius, tomb of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
waiting, christian transformation of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
waiting, eschatological expectations and Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
waiting, in daniel Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
waiting, in gospels Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
waiting, jerusalem temple, destruction of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
waiting Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 92
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 401
water, for the eucharist Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
wine Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 399
woman/women, daughters of men/women of the earth Stuckenbruck, 1 Enoch 91-108 (2007) 401
worship Stuckenbruck, 1 Enoch 91-108 (2007) 401
βλασφημία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
μερισμός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
πλανᾶσθαι Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
πλάνη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
συμφωνία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 535
ψευδοπροφήτης Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18
ἀποδιυλισμός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 18