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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 25.31


Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετʼ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦBut when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory.


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

94 results
1. Septuagint, Tobit, 14.5 (10th cent. BCE - 2nd cent. BCE)

14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
2. Hebrew Bible, Deuteronomy, 10.17-10.19, 28.1, 28.6, 33.2 (9th cent. BCE - 3rd cent. BCE)

10.17. כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד׃ 10.18. עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃ 10.19. וַאֲהַבְתֶּם אֶת־הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃ 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.6. בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ 28.6. וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ 33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃ 33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃ 10.17. For the LORD your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, who regardeth not persons, nor taketh reward." 10.18. He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment." 10.19. Love ye therefore the stranger; for ye were strangers in the land of Egypt." 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." 33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them."
3. Hebrew Bible, Esther, 10.3 (9th cent. BCE - 3rd cent. BCE)

10.3. כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃ 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed."
4. Hebrew Bible, Exodus, 6.6, 12.42, 12.49, 14.30, 15.18, 22.20 (9th cent. BCE - 3rd cent. BCE)

6.6. לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 12.49. תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 6.6. Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;" 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations." 12.49. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’" 14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore." 15.18. The LORD shall reign for ever and ever." 22.20. And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt."
5. Hebrew Bible, Genesis, 1.1, 1.26, 5.24, 12.1-12.3, 17.12, 18.21-18.22, 20.12 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 18.21. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃ 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ 20.12. וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃ 1.1. In the beginning God created the heaven and the earth." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 5.24. And Enoch walked with God, and he was not; for God took him." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed." 18.21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’" 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." 20.12. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife."
6. Hebrew Bible, Hosea, 11.1 (9th cent. BCE - 3rd cent. BCE)

11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
7. Hebrew Bible, Job, 36.7 (9th cent. BCE - 3rd cent. BCE)

36.7. לֹא־יִגְרַע מִצַּדִּיק עֵינָיו וְאֶת־מְלָכִים לַכִּסֵּא וַיֹּשִׁיבֵם לָנֶצַח וַיִּגְבָּהוּ׃ 36.7. He withdraweth not His eyes from the righteous; But with kings upon the throne He setteth them for ever, and they are exalted."
8. Hebrew Bible, Joel, 4.13 (9th cent. BCE - 3rd cent. BCE)

4.13. שִׁלְחוּ מַגָּל כִּי בָשַׁל קָצִיר בֹּאוּ רְדוּ כִּי־מָלְאָה גַּת הֵשִׁיקוּ הַיְקָבִים כִּי רַבָּה רָעָתָם׃ 4.13. Put ye in the sickle, For the harvest is ripe; Come, tread ye, For the winepress is full, the vats overflow; For their wickedness is great."
9. Hebrew Bible, Leviticus, 12.2-12.3, 19.18, 24.22 (9th cent. BCE - 3rd cent. BCE)

12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 24.22. מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean." 12.3. And in the eighth day the flesh of his foreskin shall be circumcised." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 24.22. Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’"
10. Hebrew Bible, Malachi, 4.2 (9th cent. BCE - 3rd cent. BCE)

11. Hebrew Bible, Micah, 4.10, 5.5 (9th cent. BCE - 3rd cent. BCE)

5.5. וְרָעוּ אֶת־אֶרֶץ אַשּׁוּר בַּחֶרֶב וְאֶת־אֶרֶץ נִמְרֹד בִּפְתָחֶיהָ וְהִצִּיל מֵאַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בִּגְבוּלֵנוּ׃ 4.10. Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies." 5.5. And they shall waste the land of Assyria with the sword, And the land of Nimrod with the keen-edged sword; And he shall deliver us from the Assyrian, when he cometh into our land, And when he treadeth within our border."
12. Hebrew Bible, Numbers, 15.16, 15.29 (9th cent. BCE - 3rd cent. BCE)

15.16. תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם׃ 15.29. הָאֶזְרָח בִּבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה׃ 15.16. One law and one ordice shall be both for you, and for the stranger that sojourneth with you." 15.29. both he that is home-born among the children of Israel, and the stranger that sojourneth among them: ye shall have one law for him that doeth aught in error."
13. Hebrew Bible, Proverbs, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE)

6.6. לֵךְ־אֶל־נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם׃ 6.7. אֲשֶׁר אֵין־לָהּ קָצִין שֹׁטֵר וּמֹשֵׁל׃ 6.8. תָּכִין בַּקַּיִץ לַחְמָהּ אָגְרָה בַקָּצִיר מַאֲכָלָהּ׃ 6.6. Go to the ant, thou sluggard; Consider her ways, and be wise;" 6.7. Which having no chief, Overseer, or ruler," 6.8. Provideth her bread in the summer, And gatherest her food in the harvest."
14. Hebrew Bible, Psalms, 11.1, 12.1, 95.5, 127.2, 146.9 (9th cent. BCE - 3rd cent. BCE)

12.1. לַמְנַצֵּחַ עַל־הַשְּׁמִינִית מִזְמוֹר לְדָוִד׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 127.2. שָׁוְא לָכֶם מַשְׁכִּימֵי קוּם מְאַחֲרֵי־שֶׁבֶת אֹכְלֵי לֶחֶם הָעֲצָבִים כֵּן יִתֵּן לִידִידוֹ שֵׁנָא׃ 146.9. יְהוָה שֹׁמֵר אֶת־גֵּרִים יָתוֹם וְאַלְמָנָה יְעוֹדֵד וְדֶרֶךְ רְשָׁעִים יְעַוֵּת׃ 12.1. For the Leader; on the Sheminith. A Psalm of David." 95.5. The sea is His, and He made it; And His hands formed the dry land." 127.2. It is vain for you that ye rise early, and sit up late, Ye that eat the bread of toil; So He giveth unto His beloved in sleep." 146.9. The LORD preserveth the strangers; He upholdeth the fatherless and the widow; But the way of the wicked He maketh crooked."
15. Hebrew Bible, 2 Kings, 2.11, 18.32 (8th cent. BCE - 5th cent. BCE)

2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ 18.32. עַד־בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל־אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ וִחְיוּ וְלֹא תָמֻתוּ וְאַל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי־יַסִּית אֶתְכֶם לֵאמֹר יְהוָה יַצִּילֵנוּ׃ 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven." 18.32. until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die; and hearken not unto Hezekiah, when he persuadeth you, saying: The LORD will deliver us."
16. Hebrew Bible, Amos, 3.4, 3.6, 9.11 (8th cent. BCE - 6th cent. BCE)

3.4. הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעֹנָתוֹ בִּלְתִּי אִם־לָכָד׃ 3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ 3.4. Will a lion roar in the forest, When he hath no prey? Will a young lion give forth his voice out of his den, If he have taken nothing?" 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?" 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;"
17. Hebrew Bible, Isaiah, 7.14, 10.20, 10.22, 11.1, 11.2, 11.3, 11.4, 11.5, 22.23, 42.4, 42.9, 45.7, 49.1, 49.2, 49.3, 49.4, 49.5, 49.6, 51.4, 51.5, 51.6, 51.7, 51.8, 52.13-53.12, 60, 61, 62, 63.1, 63.2, 63.3, 63.4, 63.5, 63.6, 64 (8th cent. BCE - 5th cent. BCE)

10.20. And it shall come to pass in that day, That the remt of Israel, And they that are escaped of the house of Jacob, Shall no more again stay upon him that smote them; But shall stay upon the LORD, the Holy One of Israel, in truth."
18. Hebrew Bible, Jeremiah, 17.12 (8th cent. BCE - 5th cent. BCE)

17.12. כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ׃ 17.12. Thou throne of glory, on high from the beginning, Thou place of our sanctuary,"
19. Hebrew Bible, Judges, 6.9, 8.34 (8th cent. BCE - 5th cent. BCE)

6.9. וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃ 8.34. וְלֹא זָכְרוּ בְּנֵי יִשְׂרָאֵל אֶת־יְהוָה אֱלֹהֵיהֶם הַמַּצִּיל אוֹתָם מִיַּד כָּל־אֹיְבֵיהֶם מִסָּבִיב׃ 6.9. and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land;" 8.34. And the children of Yisra᾽el did not remember the Lord their God, who had delivered them out of the hands of all their enemies on every side:"
20. Hebrew Bible, Lamentations, 1.15 (8th cent. BCE - 5th cent. BCE)

1.15. סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃ 1.15. The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah."
21. Hebrew Bible, Ezekiel, 1.1, 34.11-34.16, 34.23 (6th cent. BCE - 5th cent. BCE)

1.1. וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃ 1.1. וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃ 34.11. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי־אָנִי וְדָרַשְׁתִּי אֶת־צֹאנִי וּבִקַּרְתִּים׃ 34.12. כְּבַקָּרַת רֹעֶה עֶדְרוֹ בְּיוֹם־הֱיוֹתוֹ בְתוֹךְ־צֹאנוֹ נִפְרָשׁוֹת כֵּן אֲבַקֵּר אֶת־צֹאנִי וְהִצַּלְתִּי אֶתְהֶם מִכָּל־הַמְּקוֹמֹת אֲשֶׁר נָפֹצוּ שָׁם בְּיוֹם עָנָן וַעֲרָפֶל׃ 34.13. וְהוֹצֵאתִים מִן־הָעַמִּים וְקִבַּצְתִּים מִן־הָאֲרָצוֹת וַהֲבִיאֹתִים אֶל־אַדְמָתָם וּרְעִיתִים אֶל־הָרֵי יִשְׂרָאֵל בָּאֲפִיקִים וּבְכֹל מוֹשְׁבֵי הָאָרֶץ׃ 34.14. בְּמִרְעֶה־טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם־יִשְׂרָאֵל יִהְיֶה נְוֵהֶם שָׁם תִּרְבַּצְנָה בְּנָוֶה טּוֹב וּמִרְעֶה שָׁמֵן תִּרְעֶינָה אֶל־הָרֵי יִשְׂרָאֵל׃ 34.15. אֲנִי אֶרְעֶה צֹאנִי וַאֲנִי אַרְבִּיצֵם נְאֻם אֲדֹנָי יְהוִה׃ 34.16. אֶת־הָאֹבֶדֶת אֲבַקֵּשׁ וְאֶת־הַנִּדַּחַת אָשִׁיב וְלַנִּשְׁבֶּרֶת אֶחֱבֹשׁ וְאֶת־הַחוֹלָה אֲחַזֵּק וְאֶת־הַשְּׁמֵנָה וְאֶת־הַחֲזָקָה אַשְׁמִיד אֶרְעֶנָּה בְמִשְׁפָּט׃ 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 1.1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God." 34.11. For thus saith the Lord GOD: Behold, here am I, and I will search for My sheep, and seek them out." 34.12. As a shepherd seeketh out his flock in the day that he is among his sheep that are separated, so will I seek out My sheep; and I will deliver them out of all places whither they have been scattered in the day of clouds and thick darkness." 34.13. And I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land; and I will feed them upon the mountains of Israel, by the streams, and in all the habitable places of the country." 34.14. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie down in a good fold, and in a fat pasture shall they feed upon the mountains of Israel." 34.15. I will feed My sheep, and I will cause them to lie down, saith the Lord GOD." 34.16. I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; and the fat and the strong I will destroy, I will feed them in justice." 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd."
22. Euripides, Bacchae, 466, 498, 500, 502, 518, 465 (5th cent. BCE - 5th cent. BCE)

465. πόθεν δὲ τελετὰς τάσδʼ ἄγεις ἐς Ἑλλάδα; Διόνυσος 465. Why do you bring these rites to Hellas ? Dionysu
23. Hebrew Bible, 1 Chronicles, 28.5, 29.23 (5th cent. BCE - 3rd cent. BCE)

28.5. וּמִכָּל־בָּנַי כִּי רַבִּים בָּנִים נָתַן לִי יְהוָה וַיִּבְחַר בִּשְׁלֹמֹה בְנִי לָשֶׁבֶת עַל־כִּסֵּא מַלְכוּת יְהוָה עַל־יִשְׂרָאֵל׃ 29.23. וַיֵּשֶׁב שְׁלֹמֹה עַל־כִּסֵּא יְהוָה לְמֶלֶךְ תַּחַת־דָּוִיד אָבִיו וַיַּצְלַח וַיִּשְׁמְעוּ אֵלָיו כָּל־יִשְׂרָאֵל׃ 28.5. and of all my sons—for the LORD hath given me many sons—He hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel." 29.23. Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel hearkened to him."
24. Hebrew Bible, Zechariah, 8.7, 9.7, 14.4-14.5 (5th cent. BCE - 4th cent. BCE)

8.7. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מוֹשִׁיעַ אֶת־עַמִּי מֵאֶרֶץ מִזְרָח וּמֵאֶרֶץ מְבוֹא הַשָּׁמֶשׁ׃ 9.7. וַהֲסִרֹתִי דָמָיו מִפִּיו וְשִׁקֻּצָיו מִבֵּין שִׁנָּיו וְנִשְׁאַר גַּם־הוּא לֵאלֹהֵינוּ וְהָיָה כְּאַלֻּף בִּיהוּדָה וְעֶקְרוֹן כִּיבוּסִי׃ 14.4. וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃ 14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃ 8.7. Thus saith the LORD of hosts: Behold, I will save My people from the east country, and from the west country;" 9.7. And I will take away his blood out of his mouth, And his detestable things from between his teeth, And he also shall be a remt for our God; And he shall be as a chief in Judah, And Ekron as a Jebusite." 14.4. And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south." 14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee."
25. Septuagint, Tobit, 14.5 (4th cent. BCE - 2nd cent. BCE)

14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
26. Anon., 1 Enoch, 1.9, 6.6, 45.3, 48.1, 49.3, 50.3, 51.1, 51.3, 55.4, 56.5-56.7, 62.5, 67.8, 67.12, 69.27, 69.29, 83.1-83.3, 90.26, 100.4, 108.12 (3rd cent. BCE - 2nd cent. BCE)

1.9. And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. 6.6. by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 45.3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name: 48.1. And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect. 48.1. And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. 49.3. And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteousness. 50.3. They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great. 51.1. And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes. 51.3. And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him. 55.4. God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.' 56.5. And in those days the angels shall return And hurl themselves to the east upon the Parthians and Medes:They shall stir up the kings, so that a spirit of unrest shall come upon them, And they shall rouse them from their thrones,That they may break forth as lions from their lairs, And as hungry wolves among their flocks. 56.6. And they shall go up and tread under foot the land of His elect ones [And the land of His elect ones shall be before them a threshing-floor and a highway :] 56.7. But the city of my righteous shall be a hindrance to their horses.And they shall begin to fight among themselves, And their right hand shall be strong against themselves,And a man shall not know his brother, Nor a son his father or his mother,Till there be no number of the corpses through their slaughter, And their punishment be not in vain. 67.8. But those waters shall in those days serve for the kings and the mighty and the exalted, and those who dwell on the earth, for the healing of the body, but for the punishment of the spirit; now their spirit is full of lust, that they may be punished in their body, for they have denied the Lord of Spirit 67.12. prings shall change and become cold. And I heard Michael answering and saying: ' This judgement wherewith the angels are judged is a testimony for the kings and the mighty who possess the 69.27. And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray. 69.29. And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 83.1. And now, my son Methuselah, I will show thee all my visions which I have seen, recounting 83.1. destruction. After that I arose and prayed and implored and besought, and wrote down my prayer for the generations of the world, and I will show everything to thee, my son Methuselah. And when I had gone forth below and seen the heaven, and the sun rising in the east, and the moon setting in the west, and a few stars, and the whole earth, and everything as He had known it in the beginning, then I blessed the Lord of judgement and extolled Him because He had made the sun to go forth from the windows of the east, and he ascended and rose on the face of the heaven, and set out and kept traversing the path shown unto him. 83.2. them before thee. Two visions I saw before I took a wife, and the one was quite unlike the other: the first when I was learning to write: the second before I took thy mother, (when) I saw a terrible 83.3. vision. And regarding them I prayed to the Lord. I had laid me down in the house of my grandfather Mahalalel, (when) I saw in a vision how the heaven collapsed and was borne off and fell to 90.26. into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and 100.4. In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners. 108.12. with such honour as their faithfulness deserved. And I will bring forth in shining light those who
27. Ezekiel The Tragedian, Exagoge, 69-82, 68 (3rd cent. BCE - 1st cent. BCE)

28. Anon., Psalms of Solomon, 11.1, 11.5-11.6 (2nd cent. BCE - 1st cent. BCE)

29. Anon., Testament of Isaac, 2.7 (2nd cent. BCE - 2nd cent. CE)

30. Anon., Testament of Job, 33.3-33.9 (2nd cent. BCE - 2nd cent. CE)

31. Anon., Testament of Levi, 3.2-3.3, 13.9, 18.3 (2nd cent. BCE - 2nd cent. CE)

3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. 13.9. Whosoever teaches noble things and does them, Shall be enthroned with kings, As was also Joseph my brother. 18.3. And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world.
32. Hebrew Bible, Daniel, 2.44, 7.9-7.14 (2nd cent. BCE - 2nd cent. BCE)

2.44. וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃ 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 7.11. חָזֵה הֲוֵית בֵּאדַיִן מִן־קָל מִלַּיָּא רַבְרְבָתָא דִּי קַרְנָא מְמַלֱּלָה חָזֵה הֲוֵית עַד דִּי קְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ וִיהִיבַת לִיקֵדַת אֶשָּׁא׃ 7.12. וּשְׁאָר חֵיוָתָא הֶעְדִּיו שָׁלְטָנְהוֹן וְאַרְכָה בְחַיִּין יְהִיבַת לְהוֹן עַד־זְמַן וְעִדָּן׃ 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׃ 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever." 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire." 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened." 7.11. I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire." 7.12. And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time." 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."
33. Septuagint, Ecclesiasticus (Siracides), 17.3, 24, 29.20, 29.21, 29.22, 31.12-32.13, 31.23, 44.16, 47.11 (2nd cent. BCE - 2nd cent. BCE)

17.3. He endowed them with strength like his own,and made them in his own image.
34. Septuagint, Wisdom of Solomon, 9.4, 9.10, 19.14, 19.16 (2nd cent. BCE - 1st cent. BCE)

9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.10. Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee. 19.14. Others had refused to receive strangers when they came to them,but these made slaves of guests who were their benefactors. 19.16. but the latter, after receiving them with festal celebrations,afflicted with terrible sufferings those who had already shared the same rights.
35. Septuagint, 3 Maccabees, 2.12 (2nd cent. BCE - 2nd cent. BCE)

2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils
36. Philo of Alexandria, Allegorical Interpretation, 3.96 (1st cent. BCE - 1st cent. CE)

37. Anon., 2 Baruch, 51.1-51.3 (1st cent. CE - 2nd cent. CE)

38. Anon., Didache, 16.7 (1st cent. CE - 2nd cent. CE)

39. Anon., Testament of Abraham A, 11.3-11.10 (1st cent. CE - 2nd cent. CE)

40. Ignatius, To The Ephesians, 7.2 (1st cent. CE - 2nd cent. CE)

7.2. There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord.
41. Josephus Flavius, Jewish Antiquities, 1.248, 1.253, 1.255 (1st cent. CE - 1st cent. CE)

1.248. Nor did she disdain to satisfy his inquiries, but told him her family. “They,” says she, “call me Rebeka; my father was Bethuel, but he is dead; and Laban is my brother; and, together with my mother, takes care of all our family affairs, and is the guardian of my virginity.” 1.253. upon which account he hath sent me to you, being desirous to take this damsel for his son to wife. He is his legitimate son, and is brought up as his only heir. He could indeed have had the most happy of all the women in that country for him, but he would not have his son marry any of them; but, out of regard to his own relations, he desired him to match here 1.255. Do you therefore confirm that marriage, whose espousals have been already made by a divine appearance; and show the respect you have for Abraham, who hath sent me with so much solicitude, in giving your consent to the marriage of this damsel.” Upon this they understood it to be the will of God, and greatly approved of the offer, and sent their daughter, as was desired. Accordingly Isaac married her, the inheritance being now come to him; for the children by Keturah were gone to their own remote habitations.
42. Josephus Flavius, Against Apion, 2.167 (1st cent. CE - 1st cent. CE)

2.167. Moreover, he represented God as unbegotten, and immutable, through all eternity, superior to all mortal conceptions in pulchritude; and, though known to us by his power, yet unknown to us as to his essence.
43. New Testament, 1 John, 4.17 (1st cent. CE - 1st cent. CE)

4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world.
44. New Testament, 1 Peter, 1.17, 2.23, 4.5 (1st cent. CE - 1st cent. CE)

1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 4.5. who will give account to him who is ready to judge the living and the dead.
45. New Testament, 1 Corinthians, a b c d\n0 "6.12" "6.12" "6 12"\n1 11.32 11.32 11 32 \n2 12.14 12.14 12 14 \n3 12.15 12.15 12 15 \n4 12.16 12.16 12 16 \n5 12.17 12.17 12 17 \n6 12.18 12.18 12 18 \n7 12.19 12.19 12 19 \n8 12.20 12.20 12 20 \n9 12.21 12.21 12 21 \n10 12.22 12.22 12 22 \n11 12.23 12.23 12 23 \n12 12.24 12.24 12 24 \n13 12.25 12.25 12 25 \n14 12.26 12.26 12 26 \n15 4.5 4.5 4 5 \n16 5.5 5.5 5 5 (1st cent. CE - 1st cent. CE)

46. New Testament, 1 Thessalonians, 3.5, 3.13, 4.13-4.18, 5.12 (1st cent. CE - 1st cent. CE)

3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain. 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you
47. New Testament, 1 Timothy, 3.2 (1st cent. CE - 1st cent. CE)

3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
48. New Testament, 2 Peter, 1.19, 2.4, 3.7 (1st cent. CE - 1st cent. CE)

1.19. We have the more sure word of prophecy; whereunto you do well that you take heed, as to a lamp shining in a dark place, until the day dawns, and the day star arises in your hearts: 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 3.7. But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.
49. New Testament, 2 Corinthians, 1.10, 5.1-5.4, 5.10, 12.7-12.8 (1st cent. CE - 1st cent. CE)

50. New Testament, 2 Thessalonians, 1.5-1.10 (1st cent. CE - 1st cent. CE)

1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
51. New Testament, 2 Timothy, 4.1, 4.14, 4.18 (1st cent. CE - 1st cent. CE)

4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen.
52. New Testament, Acts, a b c d\n0 "24.24" "24.24" "24 24"\n1 1.11 1.11 1 11 \n2 1.12 1.12 1 12 \n3 1.9 1.9 1 9 \n4 10.23 10.23 10 23 \n5 10.42 10.42 10 42 \n6 17.24 17.24 17 24 \n7 17.25 17.25 17 25 \n8 17.26 17.26 17 26 \n9 17.27 17.27 17 27 \n10 17.28 17.28 17 28 \n11 17.29 17.29 17 29 \n12 17.30 17.30 17 30 \n13 17.31 17.31 17 31 \n14 2.30 2.30 2 30 \n15 2.33 2.33 2 33 \n16 2.34 2.34 2 34 \n17 2.35 2.35 2 35 \n18 2.36 2.36 2 36 \n19 2.38 2.38 2 38 \n20 24.25 24.25 24 25 \n21 28.7 28.7 28 7 \n22 6.1 6.1 6 1 \n23 6.2 6.2 6 2 \n24 6.3 6.3 6 3 (1st cent. CE - 2nd cent. CE)

53. New Testament, Apocalypse, 1.7, 3.21, 11.18, 14.4, 14.14-14.16, 20.11-20.15, 22.1, 22.3 (1st cent. CE - 1st cent. CE)

1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.14. I looked, and behold, a white cloud; and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle. 14.15. Another angel came out from the temple, crying with a loud voice to him who sat on the cloud, "Send forth your sickle, and reap; for the hour to reap has come; for the harvest of the earth is ripe! 14.16. He who sat on the cloud thrust his sickle on the earth, and the earth was reaped. 20.11. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him.
54. New Testament, James, 5.7-5.9 (1st cent. CE - 1st cent. CE)

5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand. 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door.
55. New Testament, Jude, 6, 14 (1st cent. CE - 1st cent. CE)

56. New Testament, Colossians, 1.18, 1.24, 2.10, 2.19 (1st cent. CE - 1st cent. CE)

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 2.10. and in him you are made full, who is the head of all principality and power; 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth.
57. New Testament, Ephesians, 2.5-2.6, 2.17, 3.9, 4.15-4.16, 5.8-5.11 (1st cent. CE - 1st cent. CE)

2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.17. He came and preached peace to you who were far off and to those who were near. 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them.
58. New Testament, Galatians, 4.4-4.5 (1st cent. CE - 1st cent. CE)

4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons.
59. New Testament, Hebrews, 1.8, 2.17, 4.12, 5.7-5.8, 6.2, 6.7-6.8, 7.8, 7.23, 8.1, 9.27, 10.19-10.39, 11.4-11.6, 11.12-11.13, 11.19, 11.21, 11.29, 11.31, 11.35, 11.37, 12.2, 12.23, 12.25-12.29, 13.2 (1st cent. CE - 1st cent. CE)

1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 7.8. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 7.23. Many, indeed, have been made priests, because they are hindered from continuing by death. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 10.26. For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins 10.27. but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people. 10.31. It is a fearful thing to fall into the hands of the living God. 10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; 10.33. partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so. 10.34. For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 10.35. Therefore don't throw away your boldness, which has a great reward. 10.36. For you need endurance so that, having done the will of God, you may receive the promise. 10.37. In a very little while, He who comes will come, and will not wait. 10.38. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him. 10.39. But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 11.21. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 11.29. By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 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 12.25. See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven 12.26. whose voice shook the earth, then, but now he has promised, saying, "Yet once more I will shake not only the earth, but also the heavens. 12.27. This phrase, "Yet once more," signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 12.29. for our God is a consuming fire. 13.2. Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it.
60. New Testament, Philippians, 2.5-2.10, 3.14 (1st cent. CE - 1st cent. CE)

2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus.
61. New Testament, Romans, 2.1-2.11, 2.16, 3.6, 6.13, 9.27-9.29, 11.2, 11.4-11.7, 11.11-11.12, 11.26, 12.4-12.5, 12.13, 14.10-14.12 (1st cent. CE - 1st cent. CE)

2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 3.6. May it never be! For then how will God judge the world? 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.13. contributing to the needs of the saints; given to hospitality. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.12. So then each one of us will give account of himself to God.
62. New Testament, Titus, 3.8 (1st cent. CE - 1st cent. CE)

3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
63. New Testament, John, 1.9-1.10, 1.18, 3.13, 5.22-5.29, 6.62, 7.8, 12.27-12.28, 21.18-21.19 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 6.62. Then what if you would see the Son of Man ascending to where he was before? 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me.
64. New Testament, Luke, 1.74, 5.3, 7.34, 7.36-7.50, 9.22, 9.44, 9.51, 9.59-9.60, 10.16, 10.38-10.42, 11.37-11.53, 12.8, 13.28, 14.1, 14.6, 14.15-14.24, 16.19-16.31, 17.30, 18.32-18.33, 19.11, 19.37, 21.27, 22.19, 22.39, 24.13-24.50 (1st cent. CE - 1st cent. CE)

1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.44. Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 11.53. As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him; 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.6. They couldn't answer him regarding these things. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.' 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.30. It will be the same way in the day that the Son of Man is revealed. 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 18.33. They will scourge and kill him. On the third day, he will rise again. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 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 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 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; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 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. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.38. He said to them, "Why are you troubled? Why do doubts arise in your hearts? 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have. 24.40. When he had said this, he showed them his hands and his feet. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them.
65. New Testament, Mark, 1.10, 1.14, 3.9, 3.17, 6.3, 6.34, 6.43-6.45, 8.31, 8.38, 9.2-9.3, 9.31, 10.33-10.34, 10.42-10.45, 11.1, 13.3, 13.26, 14.24, 14.26, 14.62 (1st cent. CE - 1st cent. CE)

1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 3.9. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn't press on him. 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.26. When they had sung a hymn, they went out to the Mount of Olives. 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.
66. New Testament, Matthew, 1.1-1.23, 2.6, 2.15, 3.8-3.10, 3.12, 5.2-5.3, 5.9-5.10, 5.21, 5.44, 6.11-6.13, 6.34, 7.1-7.2, 7.12, 7.15-7.24, 8.11-8.12, 9.36, 10.6, 10.15-10.16, 10.40-10.41, 11.22-11.24, 12.33-12.34, 12.36-12.43, 13.24-13.30, 13.34, 13.36-13.43, 13.47-13.50, 15.24, 16.21, 16.27, 19.12-19.29, 20.18, 20.28, 21.1, 22.11-22.14, 24.1-24.5, 24.7, 24.12, 24.30, 24.51, 25.1-25.30, 25.32-25.46, 26.28, 26.30-26.31, 26.64, 28.18 (1st cent. CE - 1st cent. CE)

1.1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 1.2. Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers. 1.3. Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram. 1.4. Ram became the father of Amminadab. Amminadab became the father of Nahshon. Nahshon became the father of Salmon. 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. 1.7. Solomon became the father of Rehoboam. Rehoboam became the father of Abijah. Abijah became the father of Asa. 1.8. Asa became the father of Jehoshaphat. Jehoshaphat became the father of Joram. Joram became the father of Uzziah. 1.9. Uzziah became the father of Jotham. Jotham became the father of Ahaz. Ahaz became the father of Hezekiah. 1.10. Hezekiah became the father of Manasseh. Manasseh became the father of Amon. Amon became the father of Josiah. 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 1.13. Zerubbabel became the father of Abiud. Abiud became the father of Eliakim. Eliakim became the father of Azor. 1.14. Azor became the father of Sadoc. Sadoc became the father of Achim. Achim became the father of Eliud. 1.15. Eliud became the father of Eleazar. Eleazar became the father of Matthan. Matthan became the father of Jacob. 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. 1.17. So all the generations from Abraham to David are fourteen generations; from David to the exile to Babylon fourteen generations; and from the carrying away to Babylon to the Christ, fourteen generations. 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins. 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying 1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.' 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 5.2. He opened his mouth and taught them, saying 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 6.11. 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.' 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.1. Don't judge, so that you won't be judged. 7.2. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 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.' 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 9.36. But when he saw the multitudes, he was moved with compassion for them, because they were weary and scattered, as sheep without a shepherd. 10.6. Rather, go to the lost sheep of the house of Israel. 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. 10.40. He who receives you receives me, and he who receives me receives him who sent me. 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. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you. 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. 12.34. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 12.36. I tell you that every idle word that men speak, they will give account of it in the day of judgment. 12.37. For by your words you will be justified, and by your words you will be condemned. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.27. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' 13.28. He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."' 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field. 13.37. He answered them, "He who sows the good seed is the Son of Man 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. 13.40. As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 13.47. Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind 13.48. which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. 13.49. So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.27. For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.15. He laid his hands on them, and departed from there. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 20.18. Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 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. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.12. Because iniquity will be multiplied, the love of many will grow cold. 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. 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 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. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 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. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.30. When they had sung a hymn, they went out to the Mount of Olives. 26.31. Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth.
67. Anon., Lamentations Rabbah, 2.2.4 (2nd cent. CE - 5th cent. CE)

68. Hippolytus, Refutation of All Heresies, 6.29 (2nd cent. CE - 3rd cent. CE)

6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world.
69. Irenaeus, Refutation of All Heresies, 2.17.2, 3.5.3, 3.12.9, 3.17.2, 3.18.7, 3.23.8, 4.9.2, 4.21.3, 4.22.1-4.22.2, 4.37.7, 4.38.1, 4.38.3, 4.40.2, 5.1.3, 5.26.2, 5.35.1 (2nd cent. CE - 3rd cent. CE)

70. Justin, First Apology, 16.8-16.14, 26.1, 56.1 (2nd cent. CE - 2nd cent. CE)

10. But we have received by tradition that God does not need the material offerings which men can give, seeing, indeed, that He Himself is the provider of all things. And we have been taught, and are convinced, and do believe, that He accepts those only who imitate the excellences which reside in Him, temperance, and justice, and philanthropy, and as many virtues as are peculiar to a God who is called by no proper name. And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received - of reigning in company with Him, being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. And we think it for the advantage of all men that they are not restrained from learning these things, but are even urged thereto. For the restraint which human laws could not effect, the Word, inasmuch as He is divine, would have effected, had not the wicked demons, taking as their ally the lust of wickedness which is in every man, and which draws variously to all manner of vice, scattered many false and profane accusations, none of which attach to us.
71. Justin, Dialogue With Trypho, 88.5, 140.4 (2nd cent. CE - 2nd cent. CE)

72. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

17a. והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו'] מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן [האי] מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך [ותהי להפך],ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא [קול] שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות [נמי] הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל [ר"ח זוידו לה זוודתא] ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר' חנינא ור' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים 17a. band you derived pleasure from it, and because ofthis byou were held responsibleby Heaven. Rabbi Eliezer bsaid to him: Akiva,you are right, as byou have reminded methat bonce I was walking in the upper marketplace of Tzippori, and I found a manwho was one bof the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute,or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). bWhat isthe ihalakha /i: Is it permitted bto make fromthe payment to a prostitute for services rendered ba bathroom for a High Priestin the Temple? bAnd I said nothing to himin response., bHe said to me: Jesus the Nazarene taught me the following:It is permitted, as derived from the verse: b“For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return”(Micah 1:7). Since the coins bcame from a place of filth, let them go to a place of filthand be used to build a bathroom., bAnd I derived pleasure from the statement,and bdue to this, I was arrested for heresyby the authorities, because bI transgressed that which is written in the Torah:“Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). b“Remove your way far from her,” thisis a reference to bheresy; “and do not come near the entrance of her house,” thisis a reference to bthe ruling authority.The Gemara notes: bAnd there arethose bwho saya different interpretation: b“Remove your way far from her,” thisis a reference to bheresy and the ruling authority; “and do not come near the entrance of her house,” thisis a reference to ba prostitute. And how muchdistance must one maintain from a prostitute? bRav Ḥisda said: Four cubits. /b,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: bAnd what do the Sages derive from thisphrase: b“Payment to a prostitute”?The Gemara answers: They explain it bin accordance withthe opinion bof Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herselfout to others for money will become so attached to this practice that bultimately,when others no longer wish to hire her, bshewill bhireothers to engage in intercourse with her. bAs it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary”(Ezekiel 16:34).,The Gemara comments: bAndRav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, bdisagrees withthe opinion bof Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness”(Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: bWhen Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. Andthe Gemara points out that this action of bhis disagrees withanother ruling that Ulla bhimselfissued, bas Ulla says: Mere intimacywith a woman with whom one is prohibited from engaging in sexual intercourse is bprohibited, due tothe maxim: bGo, go, we say to a nazirite, go around, go aroundbut bdo not come near to the vineyard.Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: b“The horseleech has two daughters: Give, give”(Proverbs 30:15). bWhatis meant by b“give, give”? Mar Ukva says:This is the bvoiceof bthe two daughters who cryout bfrom Gehennadue to their suffering; bandthey are the ones who bsay in this world: Give, give,demanding dues and complete allegiance. bAnd who are they?They are bheresy and the ruling authority. There arethose bwho saythat bRav Ḥisda saysthat bMar Ukva says: The voice of Gehenna criesout band says: Bring me two daughters who cry and say in this world: Give, give. /b,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: b“None that go to her return, neither do they attain the paths of life”(Proverbs 2:19). The Gemara asks: bSincethose that are drawn to heresy bdo not return,from bwhere would they attainthe path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that bthisis what the verse bis saying:In general, those who go to her do not return, bandeven bif they return, they do not attain the paths of life,i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this bto say that anyone who separateshimself bfrom heresyand returns from his mistaken ways must bdie? Butwhat about bthatwoman bwho came before Rav Ḥisdato confess to him, band she said to him: The lightest of the light,i.e., the least of the sins that she committed, is that bshe conceived her younger son fromengaging in intercourse with bher older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her,i.e., yourself, as you will certainly die soon, bbut she did not die. /b,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as bfromthe fact bthat she saidthat bthe lightest of the lightof her sins was that bshe conceivedone son from engaging in intercourse with another son, bby inferenceone can learn bthat she was also involved in heresy,and yet she did not die. The Gemara answers: bThatis a case bwherethe woman bdid not repent properly, and due to thatreason bshe did not die. /b, bThere arethose bwho saythere is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents bforthe sin of bheresy, yes,the result is death, whereas if one repents bforthe bsinof forbidden sexual intercourse he does bnotdie? bButwhat about bthatwoman bwho came before Rav Ḥisdato confess to him band Rav Ḥisda said tothose present: bPrepare funeral shrouds for her, and she died?The Gemara answers: bFromthe fact bthat she said: The lightest of the light, by inferenceone can learn bthat she was also involved in heresy. /b,The Gemara asks: bAndis it correct that one who repents bof the sinof forbidden sexual intercourse does bnotdie? bBut isn’t it taughtin a ibaraita /i: bThey said about Rabbi Elazar ben Durdayya thathe was so promiscuous that bhe did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute inone of the bcities overseas who would take a pursefull of bdinars as her payment. He took a pursefull of bdinars and went and crossed seven riversto reach bher. Whenthey were engaged in the bmattersto which they were baccustomed,a euphemism for intercourse, bshe passed windand bsaid: Just as this passed windwill bnot return to its place, so too Elazar ben Durdayya will not be accepted in repentance,even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and bhe went and sat between two mountains and hillsand bsaid: Mountains and hills, pray for mercy on mybehalf, so that my repentance will be accepted. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the mountains may depart, and the hills be removed”(Isaiah 54:10). bHe said: Heaven and earth, pray for mercy on mybehalf. bThey saidto him: bBefore we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment”(Isaiah 51:6)., bHe said: Sun and moon, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “Then the moon shall be confounded, and the sun ashamed”(Isaiah 24:23). bHe said: Stars and constellations, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “And all the hosts of heaven shall molder away”(Isaiah 34:4).,Elazar ben Durdayya bsaid:Clearly bthe matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul lefthis body. bA Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come.The Gemara explains the difficulty presented by this story: bAnd hereElazar ben Durdayya bwasguilty of bthe sinof forbidden sexual intercourse, bandyet bhe diedonce he repented. The Gemara answers: bThere too, since he was attached so stronglyto the sin, to an extent that transcended the physical temptation he felt, bit is similar to heresy,as it had become like a form of idol worship for him.,When bRabbiYehuda HaNasi heard this story of Elazar ben Durdayya, bhe wept and said: There isone who bacquires hisshare in the World-to-Come only bafter many yearsof toil, band there isone who bacquires hisshare in the World-to-Come bin one moment. And RabbiYehuda HaNasi further bsays: Not only are penitents accepted, but they are even called: Rabbi,as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: bRabbi Ḥanina and Rabbi Yonatan wereonce bwalking along the roadwhen bthey came to a certain two paths, oneof which bbranched off toward the entrance ofa place of bidol worship, andthe other bone branched off toward the entrance of a brothel. One said to the other: Let us go bythe path that leads to bthe entranceof the place bof idol worship, /b
73. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

74. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)

59a. יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו בערב אלא בין הערבים בלבד,אי הכי קטרת ונרות נמי נקדמו לפסח יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו אלא בין הערבים בלבד,שאני התם דמיעט רחמנא אותו דתניא (שמות כז, כא) מערב ועד בקר תן לה מדתה שתהא דולקת מערב עד בוקר,דבר אחר אין לך עבודה שכשירה מערב עד בוקר אלא זו בלבד מאי טעמא אמר קרא (שמות כז, כא) יערוך אותו אהרן ובניו מערב עד בקר אותו מערב עד בוקר ואין דבר אחר מערב עד בוקר,ואיתקש קטרת לנרות,ותניא כי קושיין תמיד קודם לקטרת קטרת קודמת לנרות ונרות קודמות לפסח יאוחר דבר שנאמר בו בערב ובין הערבים לדבר שלא נאמר בו אלא בין הערבים בלבד,והא כתיב אותו האי אותו מיבעי ליה למעוטי עבודה שבפנים ומאי ניהו קטרת סלקא דעתך אמינא הואיל וכתיב (שמות ל, ח) ובהעלות אהרן את הנרות בין הערבים יקטירנה אימא נדליק נרות ברישא והדר נקטיר קטורת מיעט רחמנא אותו,אלא בין הערבים יקטירנה למה לי הכי קאמר רחמנא בעידן דמדלקת נרות תהא מקטרא קטרת,תנו רבנן אין לך דבר שקודם לתמיד של שחר אלא קטרת בלבד שנאמר בה בבקר בבקר ויוקדם קטרת דבר שנאמר בו בבקר בבקר דכתיב (שמות ל, ז) והקטיר עליו אהרן קטרת סמים בבקר בבקר לדבר שלא נאמר בו אלא בקר אחד,ואין לך דבר שמתעכב אחר תמיד של בין הערבים אלא קטרת ונרות ופסח ומחוסר כפורים בערב הפסח שטובל שנית ואוכל את פסחו לערב,רבי ישמעאל בנו של רבי יוחנן בן ברוקא אומר אף מחוסר כפורים בשאר ימות השנה שטובל ואוכל בקדשים לערב,בשלמא לתנא קמא יבא עשה דפסח שיש בו כרת וידחה עשה דהשלמה שאין בו כרת אלא לר' ישמעאל בנו של ר' יוחנן בן ברוקה מאי אולמיה דהאי עשה מהאי עשה,אמר רבינא אמר רב חסדא הכא בחטאת העוף עסקינן שאין למזבח אלא דמה,רב פפא אמר אפילו תימא בחטאת בהמה מעלה ומלינה בראשו של מזבח,והאיכא אשם בשלמא לרב פפא היינו דמלין לה אלא לרב חסדא מאי איכא למימר אמרי שקרב אשמו,והאיכא עולה וכ"ת עולה לא מעכבא והתניא ר' ישמעאל בנו של רבי יוחנן בן ברוקה אומר כשם שחטאתו ואשמו מעכבין אותו כך עולתו מעכבתו,וכי תימא בשקרבה עולתו ומי קרבה עולתו קודם לחטאתו ראשון והתניא (ויקרא ה, ח) והקריב את אשר לחטאת ראשונה מה תלמוד לומר אם ללמד שתהא קודמת לעולה הרי כבר נאמר (ויקרא ה, י) ואת השני יעשה עולה כמשפט,אלא זה בנה אב לכל חטאות שיהו קודמות לכל עולות הבאות עמהן וקי"ל דאפילו חטאת העוף קודמת לעולת בהמה,אמר רבא שאני עולת מצורע דרחמנא אמר 59a. bAn item,i.e., the Paschal lamb, babout which it is stated: “In the evening” and “in the afternoon,” should besacrificed bafter an item,the daily afternoon offering, babout which it is not stated “in the evening,” but only “in the afternoon.”With regard to the Paschal lamb, the verse says: “You shall sacrifice the Paschal lamb in the evening, at the going down of the sun, at the season in which you came out of Egypt” (Deuteronomy 16:6), and it also says: “And the whole assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:6), whereas regarding the daily afternoon offering it only says: “And the second lamb you shall offer in the afternoon” (Numbers 28:4).,The Gemara asks: bIf that is so,that the ihalakhathat the Paschal lamb is offered after the daily afternoon offering is derived from these verses, then btheburning of the bincense and thelighting of the blampsof the candelabrum bshould also precede theoffering of the bPaschal lamb. The item,the Paschal lamb, babout which it is stated “in the evening” and “in the afternoon” should besacrificed bafter the item about which it is stated only:“And when Aaron lights the lamps bin the afternoonhe shall burn it, a perpetual incense before the Lord throughout your generations” (Exodus 30:8), which relates to both the burning of the incense and the lighting of the lamps.,The Gemara answers: bIt is different there,in the case of lamps, bas the Merciful Oneexplicitly bexcludesin the Torah the possibility that the lamps will be kindled first by means of the word bit [ ioto /i],which emphasizes that the lamps are kindled later. The Gemara clarifies: bAs it was taughtin a ibaraitaconcerning the verse pertaining to the lamps: “In the tent of meeting, outside of the veil, which is before the testimony, Aaron and his sons shall set it in order bfrom evening to morningbefore the Lord; it shall be a statute forever to their generations on behalf of the children of Israel” (Exodus 27:21). The phrase b“from evening to morning”indicates that byou shall allocatethe candelabrum bits measureof oil, so that bit will burn from evening until morning. /b,The ibaraitacontinues: bAlternatively,the same verse can be interpreted as follows: bThere is no rite that is valid from evening until morning but this one alone,since all the other rites are performed only during the day. bWhat is the reasonthat this verse is interpreted to mean that lighting the lamps is the only rite valid from evening until morning? It is because bthe verse saidwith regard to the candelabrum: b“Aaron and his sons shall set [ iya’arokh /i] it [ ioto /i] in order,to burn bfrom evening to morning.”The verse uses the separate word it [ ioto /i], rather than a pronominal suffix attached to the word iya’arokhto form the word iya’arkhenu /i, in order to emphasize that bit,the lighting of the candelabrum, bis from evening until morning, but no otherrite is bfrom evening until morning. /b,And the Torah bjuxtaposes theburning of the bincense to thekindling of the blamps,as it explicitly states that the incense is burned at the time the lamps are kindled: “And when Aaron lights the lamps in the afternoon, he shall burn it, a perpetual incense” (Exodus 30:8). From this it is derived that no other rite is performed in the Temple after burning the incense and lighting the lamps, not even the Paschal lamb.,That explains the opinion cited in the previous ibaraitaand its sources. It should, however, be noted that bit wasexplicitly btaughtin a ibaraita bin accordance with our difficultyand contrary to the opinion cited in the previous ibaraita /i: bThe dailyafternoon boffering precedesthe afternoon burning of bthe incense,the burning of bthe incense precedesthe lighting of bthe lamps, andthe lighting of bthe lamps precedes the Paschal lamb.This is proof that this is the correct order: bAn item,the Paschal lamb, babout which it is stated “in the evening” and “in the afternoon” should be delayed until after an item,i.e., the incense and lamps, babout which it is stated only “in the afternoon.” /b,The Gemara asks: As already stated, bisn’t “it” writtenin the verse, from which it is derived that lighting the lamps is the final Temple rite of the day? The Gemara answers: bThisword b“it” is necessary,in order bto exclude a rite that isperformed binsidethe sanctuary, as opposed to the Paschal lamb, which is sacrificed outside, in the courtyard. The Gemara asks: bAnd what isthis rite? The Gemara answers: The burning of the bincense. It could have entered your mind to say that since it is written: “And when Aaron lights the lamps in the afternoon he shall burn it”(Exodus 30:8), bsaythat perhaps bwe should light the lamps first and then we should burn the incense,as the verse does not clearly state which of the two comes first. Therefore, bthe Merciful One excludesthis possibility by use of the word “ bit,”from which it is derived that no other rite is performed inside the sanctuary after the lamps are kindled.,The Gemara asks: bHowever,if that is the ihalakha /i, bwhy do Ineed the phrase b“in the afternoon he shall burn it,”which seems to add nothing? The Gemara answers that bthis iswhat bthe Merciful One is saying:This verse does not come to establish the time for lighting the lamps; it comes to teach that bat the time when you light the lamps, the incense shouldalready bbe burning. /b, bThe Sages taughtin a ibaraita /i: bNothing may precede the daily morning offering butthe morning burning of bthe incense alone, as it is stated aboutthe burning of the incense: b“In the morning, in the morning.” Andit is derived that bthe incense, an item about which it is stated: “In the morning, in the morning,” as it is written: “And Aaron shall burn upon it incense of sweet spices; in the morning, in the morning,when he dresses the lamps, he shall burn it” (Exodus 30:7), bshould precede an item,the daily offering, babout which only one morning is stated:“The one lamb you shall offer in the morning” (Numbers 28:4)., bAndsimilarly, bnothing may be delayeduntil bafter the daily afternoon offering butthe afternoon burning of the bincense,the lighting of the blamps,the offering of bthe Paschal lamb, and one who lacks atonement on Passover eve,i.e., one who was ritually impure, such as a leper or a izav /i, and who immersed in a ritual bath to become pure. Such a person is required to bring an offering before he may partake of consecrated food, and he is referred to as one who lacks atonement until he does so. In the event that he neglects to bring his offering before the daily afternoon offering on Passover eve, the Sages instituted a special ordice to enable him to bring his offering even after the daily offering. He bimmerses a second timeafter bringing the offering, thereby becoming fit to eat sacrificial foods, band he eats his Paschal lamb in the evening. /b, bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka, saysthat beven one who lacks atonement on the rest of the days of the yearbrings his offering after the daily afternoon offering, and bthat he immerses and eats sacrificial foodfrom a voluntary offering that he brought during the day, bin the evening. /b,The Gemara asks: bGranted, according to the first itanna /i,who permits sacrificing offerings after the daily afternoon offering only for one who lacks atonement on Passover eve, there is good reason for this policy: bThe positivemitzva bof the Paschal lamb, whichcarries bwith itthe punishment of ikaret /ifor one who is qualified to bring the Paschal lamb and does not do so, bwill come and override the positivemitzva bof completion.There is a positive mitzva to complete all the offerings before the daily afternoon offering. Failure to fulfill this command certainly bdoes notinvolve ikaret /i,and therefore it is overridden by the more stringent mitzva of the Paschal lamb. bHowever,according to the opinion of bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka,in bwhatway bis the strength of this positivemitzva to eat sacrificial meat greater bthanthe strength of bthat positivemitzva to complete all the offerings of the day before the daily afternoon offering?, bRavina saidthat bRav Ḥisda said: Here we are dealing withthe special case of ba birdbrought as ba sin-offering.This occurs when the person lacking atonement, e.g., an impoverished leper, is required to bring only a bird as a sin-offering, basin that case bthe altar has onlythe bird’s bblood.Its meat is not brought on the altar at all; it is eaten by the priests. The mitzva to complete all offerings before the daily afternoon offering applies only to burning fats on the altar. Sprinkling blood onto the altar is permitted even after the daily afternoon offering., bRav Pappa said: Even if you saythat we are dealing here with a person lacking atonement who is required to bring ban animal sin-offering,it is possible to sacrifice it and still observe the mitzva of completion. How? The sacrificial parts of this sin-offering that are burned on the altar are not burned on the same day. Rather, the priest bbrings them up and leaves them overnight on the top of the altar.They are then burned the next day after the daily morning offering. If these sacrificial parts are left elsewhere overnight, they become disqualified; however, if they are left overnight on the top of the altar they remain fit. Consequently, it is possible for one to bring his offering and still observe the positive commandment of completion.,The Gemara asks: bBut isn’t therealso ba guilt-offeringthat one who lacks atonement, e.g., a leper or a izav /i, must bring, and only sheep may be brought as a guilt-offering? bGranted, according to Rav Pappa,the solution in the case of the guilt-offering bisalso for the priest to bleave it overnighton the top of the altar. bHowever, according to Rav Ḥisda, what can be said,as sprinkling the blood of the guilt-offering alone does not suffice to achieve atonement? bThey say:According to the opinion of Rav Ḥisda, Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, is referring here to one who lacks atonement and who already bsacrificed his guilt-offering.He has only to bring a sin-offering, for which he can sacrifice even a bird, in order to achieve full atonement.,The Gemara asks: bBut isn’t therealso ba burnt-offeringamong the atonement offerings? bAnd if you saythat the failure to sacrifice bthe burnt-offering does not preventatonement, bwasn’t it taughtin a ibaraita /i: bRabbi Yishmael, son of Rabbi Yoḥa ben Beroka,himself bsays: Just asfailure to sacrifice bhis sin-offering and his guilt-offering preventsthe leper from achieving full ritual purity, bso too doesfailure to sacrifice bhis burnt-offering. /b, bAnd if you say,in an attempt to answer as before, bthatthe ibaraitahere is dealing with a situation in which he already boffered his burnt-offering; may his burnt-offering be brought before his sin-offering? Wasn’t it taughtin a ibaraita /i: It is written concerning one who entered the Temple or ate consecrated food while ritually impure: “And he shall bring them to the priest band he shall offer that which is for the sin-offering firstand pinch off its neck close by its head, but shall not divide it” (Leviticus 5:8). To bwhatpurpose bdoes the verse statethat the sin-offering is first? bIf it is to teach thatthis sin-offering bshouldbe offered bprior to the burnt-offering, it is already stated: “And he shall offer the second as a burnt-offering according to the ordice”(Leviticus 5:10), and there is no need for two verses., bRather, this is a paradigmand a foundation for the principle bthat all sin-offerings should precede all burnt-offerings that come with them.In every case, the sin-offering is sacrificed first. bAnd we maintainthat this principle is so weighty that beven the sin-offering of a bird precedes a burnt-offeringof an banimal. /b, bRava said:The ihalakhaof the bburnt-offering of a leper is differentfrom other sin-offerings and burnt-offerings, bas the Merciful One sayswith regard to the ihalakhotof a leper:
75. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

96b. ומי סליק נבוכד נצר לירושלים והכתיב (מלכים ב כה, ו) ויעלו אותו אל מלך בבל רבלתה ואמר ר' אבהו זו אנטוכיא רב חסדא ורב יצחק בר אבודימי חד אמר דמות דיוקנו היתה חקוקה לו על מרכבתו וחד אמר אימה יתירה היתה לו ממנו ודומה כמי שעומד לפניו,אמר רבא טעין תלת מאה כודנייתא נרגא דפרזלא דשליט בפרזלא שדר ליה נבוכדנצר לנבוזראדן כולהו בלעתינהו חד דשא דירושלם שנאמר (תהלים עד, ו) פתוחיה יחד בכשיל וכילפות יהלומון בעי למיהדר אמר מסתפינא דלא ליעבדו בי כי היכי דעבדו בסנחריב,נפקא קלא ואמר שוור בר שוור נבוזראדן שוור דמטא זימנא דמקדשא חריב והיכלא מיקלי פש ליה חד נרגא אתא מחייה בקופא ואיפתח שנאמר (תהלים עד, ה) יודע כמביא למעלה בסבך עץ קרדומות,הוה קטיל ואזל עד דמטא להיכלא אדליק ביה נורא גבה היכלא דרכו ביה מן שמיא שנאמר (איכה א, טו) גת דרך ה' לבתולת בת יהודה קא זיחא דעתיה נפקא בת קלא ואמרה ליה עמא קטילא קטלת היכלא קליא קלית קימחא טחינא טחינת שנאמר (ישעיהו מז, ב) קחי רחים וטחני קמח גלי צמתך חשפי שובל גלי שוק עברי נהרות חטים לא נאמר אלא קמח,חזא דמיה דזכריה דהוה קא רתח אמר להו מאי האי אמרו ליה דם זבחים הוא דאישתפיך אמר להו אייתי ואנסי אי מדמו כסי ולא אידמו אמר להו גלו לי ואי לא סריקנא לכו לבשרייכו במסריקא דפרזלא,אמרו ליה האי כהן ונביא הוא דאינבי להו לישראל בחורבנא דירושלם וקטלוהו אמר להו אנא מפייסנא ליה אייתי רבנן קטיל עילויה ולא נח אייתי דרדקי דבי רב קטיל עילויה ולא נח אייתי פרחי כהונה קטיל עילויה ולא נח עד די קטל עילויה תשעין וארבעה ריבוא ולא נח,קרב לגביה אמר זכריה זכריה טובים שבהן איבדתים ניחא לך דאיקטלינהו לכולהו מיד נח הרהר תשובה בדעתיה אמר מה הם שלא איבדו אלא נפש אחת כך ההוא גברא מה תיהוי עליה ערק שדר פורטיתא לביתיה ואיתגייר,תנו רבנן נעמן גר תושב היה נבוזר אדן גר צדק היה מבני בניו של סיסרא למדו תורה בירושלים מבני בניו של סנחריב לימדו תורה ברבים ומאן נינהו שמעיה ואבטליון,מבני בניו של המן למדו תורה בבני ברק ואף מבני בניו של אותו רשע ביקש הקב"ה להכניסן תחת כנפי השכינה אמרו מלאכי השרת לפני הקב"ה רבונו של עולם מי שהחריב את ביתך ושרף את היכלך תכניס תחת כנפי השכינה היינו דכתיב (ירמיהו נא, ט) רפינו את בבל ולא נרפתה עולא אמר זה נבוכדנצר רבי שמואל בר נחמני אמר אלו נהרות בבל ותרגמה דצינייתא (צרידתא) דבבלאי,אמר עולא עמון ומואב שיבבי בישי דירושלם הוו כיון דשמעינהו לנביאי דקא מיתנבאי לחורבנא דירושלם שלחו לנבוכדנצר פוק ותא אמר מסתפינא דלא ליעבדו לי כדעבדו בקמאי,שלחו ליה (משלי ז, יט) כי אין האיש בביתו הלך בדרך מרחוק ואין איש אלא הקדוש ברוך הוא שנאמר (שמות טו, ג) ה' איש מלחמה שלח להו בקריבא הוא ואתי שלחו ליה הלך בדרך מרחוק שלח להו אית להו צדיקי דבעו רחמי ומייתו ליה,שלחו ליה (משלי ז, כ) צרור הכסף לקח בידו ואין כסף אלא צדיקים שנאמר (הושע ג, ב) ואכרה לי בחמשה עשר כסף וחומר שעורים ולתך שעורים,שלח להו הדרי רשיעי בתשובה ובעו רחמי ומייתו ליה שלחו ליה כבר קבע להן זמן שנאמר (משלי ז, כ) ליום הכסא יבא (לביתו אין כסא אלא זמן שנאמר (תהלים פא, ד) בכסה ליום חגנו שלח להו סיתווא הוא ולא מצינא דאתי מתלגא וממיטרא,שלחו ליה תא אשינא דטורא שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ מסלע מדברה אל הר בת ציון שלח להו אי אתינא לית לי דוכתא דיתיבנא ביה שלחו ליה קברות שלהם מעולין מפלטירין שלך דכתיב (ירמיהו ח, א) בעת ההיא נאום ה' יוציאו את עצמות מלכי יהודה ואת עצמות שריו ואת עצמות הכהנים ואת עצמות הנביאים ואת עצמות יושבי ירושלים מקבריהם ושטחום לשמש ולירח ולכל צבא השמים אשר אהבום ואשר עבדום ואשר הלכו אחריהם,אמר ליה רב נחמן לרבי יצחק מי שמיע לך אימת אתי בר נפלי אמר ליה מאן בר נפלי א"ל משיח משיח בר נפלי קרית ליה א"ל אין דכתיב (עמוס ט, יא) ביום ההוא אקים 96b. The Gemara asks: bAnd did Nebuchadnezzar ascend to Jerusalem? But isn’t it writtenwith regard to Zedekiah: “And they took the king, band brought him up to the king of Babylonia, to Riblah”(II Kings 25:6), band Rabbi Abbahu says: Thisplace called Riblah is a reference to bAntioch.Apparently, Nebuchadnezzar was in Antioch, not in Jerusalem. bRav Ḥisda and Rav Yitzḥak bar Avudimiresolved this apparent contradiction. bOne says: An image ofNebuchadnezzar’s blikeness was engraved onNebuzaradan’s bchariot,and he regarded that image as though Nebuchadnezzar were actually there. bAnd one says:Nebuzaradan bwas in extreme fear ofNebuchadnezzar, band it was as thoughNebuzaradan bwasalways bstanding beforeNebuchadnezzar. That is an example of the honor of a servant to his master mentioned in the verse.,§ The Gemara proceeds to discuss the role of Nebuzaradan in the destruction of the Temple. bRava says: Nebuchadnezzar sent to Nebuzaradan three hundred mules laden with iron axes that cut iron. All of them were incapacitatedin the attempt to breach bone gate of Jerusalem, as it is stated: “And now they pound its carved work together with hatchet and with hammers”(Psalms 74:6). Nebuzaradan bsought to returnto Babylonia and bsaid: I am afraid.I want to ensure bthat they will not do to me just as they did to Sennacherib,whose downfall was in Jerusalem.,A Divine bVoice emerged and said: Leaper, son of a leaper; Nebuzaradan, takethe bleap, as the time has arrived for the Temple to be destroyed and the Sanctuary to burn. One ax remained for himto use. bHe went and struckthe gate bwith the dull endof the ax band it opened, as it is stated: “He became known as the wielder of axes upward in a thicket of trees”(Psalms 74:5). At the appropriate time the gate was breached as though the ax were cutting trees., bHe was proceeding and killing until he reached the Sanctuary.When he reached the Sanctuary, bhe ignited a fire in it. The Sanctuary rose,seeking to enter Heaven so that it would not burn. bThey trod upon it from Heavenand returned it to its place, bas it is stated: “The Lord has trodden the virgin, the daughter of Judah, as in a winepress”(Lamentations 1:15). Nebuzaradan bbecame haughty,taking pride in his conquest. bA Divine Voice emerged and said to him:Your haughtiness is unwarranted, as byou killed a nationthat was already bdead, you burned a Sanctuarythat was already bburned,and byou ground flourthat was already bground, as it is statedwith regard to Babylonia: b“Take millstones and grind flour; uncover your locks, tuck up the train, uncover the leg, pass over rivers”(Isaiah 47:2). bIt was not stated:Grind bwheat, but“grind bflour,”indicating that all the destruction had already been wrought by God, and the role played by the enemy was insignificant.,When he reached the Sanctuary, bhe saw the blood of Zechariahthe priest bboiling.It had not calmed since he was killed in the Temple (see II Chronicles 24:20–22). Nebuzaradan bsaid tothe priests there: bWhat is this? They said to him: It is the blood of offerings that was spilled.Nebuzaradan bsaid to them: Bringanimals band I will testto determine bifthe blood of the animals bis similarto the blood that is boiling. bHe slaughteredthe animals bandtheir blood bwas not similarto the boiling blood. Nebuzaradan bsaid tothe priests: bRevealthe source of that blood bto me, and if not I will comb your flesh with an iron comb. /b,The priests bsaid toNebuzaradan: bThisblood bisthe blood of ba priest and a prophet who prophesied for the Jewish people with regard to the destruction of Jerusalem and whom they killed. He said tothe priests: bI will pacifythe blood so the boiling will stop. bHe brought the Sagesand bkilled them overthe blood bandits boiling bdid not cease. He brought schoolchildrenand bkilled them overthe blood bandits boiling bdid not cease. He brought young priestsand bkilled them overthe blood bandits boiling bdid not cease.He continued killing buntil he killed 940,000people boverthe blood, bandits boiling bdid not cease. /b,Nebuzaradan bapproachedthe blood and bsaid: Zechariah, Zechariah, the worthy among them I killedon your behalf. bIs it satisfactory for you that I kill them all? Immediatelythe boiling bceased.Nebuzaradan bcontemplated repentance. He said: If they, who caused only one person to perish,gained atonement only after all bthiskilling, then with regard to bthat man,referring to himself, bwhat will berequired bfor himto gain atonement? bHe desertedhis army and bdispatcheda last bwill to his house and converted. /b, bThe Sages taughtin a ibaraita /i: bNaamanthe Aramean (see II Kings, chapter 5) bwas a iger toshav /i,meaning that he accepted upon himself to refrain from idol worship but did not convert to Judaism. bNebuzaradan wasa completely brighteous convert. Among the descendants of Sisera(see Judges, chapter 4) were those who bstudied Torah in Jerusalem. Among the descendants of Sennacheribwere those who btaught Torah in public.The Gemara asks: bAnd who are they?The Gemara answers: They were bShemaya and Avtalyon. /b,The ibaraitacontinues: bAmong the descendants of Hamanwere those who bstudied Torah in Bnei Brak. And even among the descendants of that wickedperson, Nebuchadnezzar, were those whom bthe Holy One, Blessed be He, sought to bring beneath the wings of the Divine Presenceand have them convert. bThe ministering angels said before the Holy One, Blessed be He: Master of the Universe:The bone who destroyed Your House and burned Your Sanctuary,will bYou introducehim bbeneath the wings of the Divine Presence?The Gemara explains: bThat isthe meaning of that bwhich is written: “We have healed Babylonia, but she is not healed”(Jeremiah 51:9). bUlla says: Thisverse bisa reference to bNebuchadnezzar,none of whose children converted. bRabbi Shmuel bar Naḥmani says:This is not a reference to a person; rather, bthese are the rivers of Babylonia, and interpret itas referring to bthe bitter saltwater rivers of Babylonia. /b,§ On a related note, the Gemara describes the events that led to the destruction of the Temple. bUlla says: Ammon and Moab were bad neighbors of Jerusalem. Once they heard the prophets who prophesied about the destruction of the Jerusalem, they sent to Nebuchadnezzar: Emergefrom your dwelling place band comeconquer them. Nebuchadnezzar bsaidto them: bI am afraid.I want to ensure bthat they will not do to me just as they did tomy bpredecessors. /b,Ammon and Moab bsent to himthat it is written: b“For the iishis not at home; he is gone on a long journey”(Proverbs 7:19), band iish /iis referring to bnoone bbut the Holy One, Blessed be He, as it is stated: “The Lord is an iishof war”(Exodus 15:3). Nebuchadnezzar bsent to themis response: bHe is in a nearbylocation, band He will come.They bsent toNebuchadnezzar: b“He has gone on a journey from afar”(Proverbs 7:19). Nebuchadnezzar bsaid to them: They have righteousamong them bwho will pray for mercy and bring Himto return.,Ammon and Moab bsent toNebuchadnezzar: b“He has taken a bundle of ikesefwith him”(Proverbs 7:20), band ikesef /iis referring to bnothing other than the righteous, as it is stated: “So I bought her to me for fifteen pieces of ikesefand for a ikorof barley and a half- ikorof barley”(Hosea 3:2). The inference is that God acquired the congregation of Israel due to the presence of righteous people among them, and Ammon and Moab sent a message to Nebuchadnezzar that God had already taken the righteous and they no longer offered protection.,Nebuchadnezzar bsent to them:Perhaps bthe wicked will repentand become righteous band they will pray for mercy and they will bring Himto return. Ammon and Moab bsent toNebuchadnezzar: bGod already designated the time of theirredemption, bas it is stated: “On the day of the ikeseh /i, He will come home”(Proverbs 7:20), and ikeseh /iis referring to bnothing other thana designated btime, as it is stated:“Sound a ishofarat the New Moon, bat the ikesehon the day of our feast”(Psalms 81:4). Since there is a time designated for redemption, until then you can do as you please. Nebuchadnezzar bsent to them: It is winternow band I cannot comeand conquer Jerusalem bdue to the snow and the rain. /b,Ammon and Moab bsent to him: Come on the peaks of mountains,where the rain does not pool, bas it is stated: “Send the lamb to the ruler of the land from the peaks of the wilderness to the mount of the daughter of Zion”(Isaiah 16:1). Nebuchadnezzar bsent to them: If I cometo Jerusalem, bIwill bhave no place to dwellwhile laying siege to the city. Ammon and Moab bsent to him: Their burial caves are superior to your palaces,and you can clear the caves and dwell there, bas it is written: “At that time, says the Lord, they shall remove the bones of the kings of Judea, and the bones of his princes, and the bones of the priests, and the bones of the prophets and the bones of the inhabitants of Jerusalem from their graves; and they shall spread them before the sun and the moon and all of the hosts of heaven, whom they have loved, and whom they have served, and after whom they have walked”(Jeremiah 8:1–2). Ultimately Nebuchadnezzar came to conquer Judea and removed the corpses to make room for his army.,§ bRav Naḥman said to Rabbi Yitzḥak: Have you heard when the son of giants [ ibar niflei /i] will come?Rabbi Yitzḥak bsaid to him: Whois bthe son of giants?Rav Naḥman bsaid to him:He is the bMessiah.Rabbi Yitzḥak asked him: Do byou call the Messiah son of giants?Rav Naḥman bsaid to him: Yes, as it is written: “On that day I will establish /b
76. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה 116a. bthat this is not its place,as the previous portion does not discuss the nation’s travels. bRabbiYehuda HaNasi bsays: It is not for thatreason that signs were inserted. bRather,the signs are there bbecausethis portion bis considered a book unto itself. /b,The Gemara asks: bAccording to whoseopinion is bthatwhich bRabbi Shmuel bar Naḥman saidthat bRabbi Yonatan said,that with regard to the verse: “With wisdom she built her house, bshe carved its seven pillars”(Proverbs 9:1), bthese are the seven books of the Torah? According to whoseopinion? It is baccording tothe opinion of bRabbiYehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy., bWho isthe btanna who disagrees with RabbiYehuda HaNasi? bIt is Rabban Shimon ben Gamliel. As it was taughtin a ibaraitathat bRabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here,where it appears, band will be written in itsproper bplace. And why was it written here,even though it discusses the travels of the children of Israel, and the portion before it does not? It is bin order to demarcate between the first punishment and the second punishment. What is the second punishmentthat appears immediately afterward? It is the verse: b“And the people complainedwickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is bthe first punishment?It is the verse: b“And they traveled from the mountain of God [ imehar Hashem /i]for three days” (Numbers 10:33), band Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [ ime’aḥarei Hashem /i]and hurriedly fled Mount Sinai. The Gemara asks: bAndif so, bwhere isthe proper bplacefor this paragraph? bRav Ashi said: Inthe portion of the bflags,where there is a description of the manner in which the Jewish people traveled through the desert., bA dilemma was raised beforethe Sages: With regard to bthe blank foliosof parchment bof a Torah scroll,does bone rescue them from the fireon Shabbat, bordoes bone not rescue them from the fire? Comeand bheara resolution to this from that which we learned: With regard to ba Torah scroll that is worn, if there isenough bin it to compile eighty-fivecomplete bletters as in the portion of: “And when the Ark traveled,” one rescuesit from the fire, band if not one does not rescueit. If even the blank folios are rescued, bwhywould one not rescue a Torah scroll with fewer than the requisite number of letters? bDerivethat this scroll may be rescued bdue to its blank folios. The Gemaraanswers: A Torah scroll that is bworn is different,because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters., bComeand bheara different resolution from that which was taught in another ibaraita /i: With regard to ba Torah scroll that was erased, if there isenough bin it to compile eighty-fivecomplete bletters as in the portion of: “And when the Ark traveled,” one rescuesit from the fire, band if not, one does not rescueit. bAnd whyis that so? bDerivethat this scroll may be rescued bdue to its blank folios,as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where bthe place of the writingis erased bit is not a dilemma for me, as it is sacred due tothe bwriting.If the bwriting is gone, its sanctity is gone. When it is a dilemma for me iswith regard to the blank portions that are babove and below, that are betweenone bsection andanother bsection, that are betweenone bpage andanother bpage, that are at the beginning of the scroll,and bthat are at the end of the scroll.The Gemara asks again: bDerivethat this scroll may be rescued bdue to thatarea that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case bwherethe blank area bwas cut and thrownout, and all that remains is the place of the writing., bComeand bheara different resolution from what we learned in a mishna: The Sages decreed that bthe blank foliosthat are babove and below, that are betweenone bsection andanother bsection, that are betweenone bpage andanother bpage, that are at the beginning of the scroll,and bthat are at the end of the scroll render the handsthat touch them britually impure.Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as bperhapswhen it is bpart of the Torah scroll, it is different,and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, bcomeand bheara different resolution from that which was taught in another ibaraita /i: With regard to bthe blank folios and theTorah bscrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the namesof God contained therein. bWhat,is this bnotreferring to the bblank foliosof ba Torah scroll?The Gemara rejects this: bNo,it is referring to the bblank foliosof bthe scrolls of heretics.The Gemara is surprised at this: bNow,with regard to bthe scrolls of heretics themselves, one does not rescuethem; is it bnecessaryto say that one does not rescue their bblank folios?Rather, bthis is what it is saying: And the scrolls of heretics are like blank folios. /b,Apropos the scrolls of heretics, the Gemara analyzes bthe matter itself.With regard to bthe blank folios and theTorah bscrolls ofthe bheretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the namesof God contained btherein and buries them, and burns the rest. Rabbi Tarfon saidin the form of an oath: bI will bury my sonsif I fail to do the following, bthat ifthese books bcome into my possession I will burn them and the namescontained btherein. As evenif ba person is pursuing himwith the intent bto kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of theseheretics. The reason is bthat theseheretics bare awareof the greatness of the Creator manifest in the Torah and its mitzvot, bandnevertheless, they bdenythe existence of God; bwhereas theseidolators bare not aware, andthat is the reason that they bdenythe existence of God. bAnd with regard to theheretics, bthe verse says: “And behind the door and the doorpost you place your memory”(Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door., bRabbi Yishmael said:The fact that the names of God in the scrolls of heretics may be burned can be derived through an ia fortiori /iinference: bJust as to make peace between a husband and his wife,the bTorah says: My name that was written in sanctity shall be erased in the waterin the framework of the ordeal of the isota /i; bthese,the heretics, bwho impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more soit is proper to erase God’s names because of them. bAnd with regard toheretics, bDavid said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me”(Psalms 139:21–22). bAnd just as they,the scrolls of heretics, bare not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor fromany other bmatter that destroys them. /b, bYosef bar Ḥanin raised a dilemma before Rabbi Abbahu:With regard to bthese books of the house of Abidan,does bone rescue them from the fire ordoes bone not rescuethem? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said byes and no, andthe matter was buncertain to him. Rav would not go to the house of Abidanfor conversation, band all the more sohe would not go bto the house of Nitzrefei,the Persian fire-temple. bShmuel, to the house of Nitzrefei he did not go,but bto the house of Abidan he did go.The gentile scholars bsaid to Rava: Why did you not come to the house of Abidan?He evaded their question with an excuse and bsaid to them: There is a certain palm tree on the road, andthat makes the path bdifficult for me.They said to him: bWe will uproot it.He said to them: Nevertheless, the resulting pit in bits placewill be bdifficult for me. Mar bar Yosef said: I amone bof them,we are friends, band I do not fear them.Still, bone time he wentand argued with them and bthey sought to endanger hislife. bRabbi Meir would callthe Christian writing, the Evangelion, the bwicked folio [ iaven gilyon /i]; Rabbi Yoḥacalled it the bsinful folio [ iavon gilyon /i]. /b,The Gemara relates: bImma Shalom,the bwifeof bRabbi Eliezer, was Rabban Gamliel’s sister. There wasa Christian bphilosopher [ ipilosofa /i] in their neighborhood /b
77. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
78. Cyprian, Letters, 29 (3rd cent. CE - 3rd cent. CE)

79. Cyprian, Letters, 29 (3rd cent. CE - 3rd cent. CE)

80. Cyprian, Letters, 29 (3rd cent. CE - 3rd cent. CE)

81. Cyprian, Letters, 29 (3rd cent. CE - 3rd cent. CE)

82. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 3.1 (3rd cent. CE - 3rd cent. CE)

83. Methodius of Olympus, Symposium, 6.2 (3rd cent. CE - 4th cent. CE)

84. Nag Hammadi, Apocalypse of Peter, 2.12 (3rd cent. CE - 3rd cent. CE)

85. Papyri, Papyri Graecae Magicae, 4.1139 (3rd cent. CE - 4th cent. CE)

86. Augustine, Confessions, 6.6.9 (4th cent. CE - 5th cent. CE)

87. Augustine, Contra Felicem, 2.10-2.11 (4th cent. CE - 5th cent. CE)

88. Anon., 4 Ezra, 7.33-7.44, 7.123, 8.20-8.21, 14.35

7.33. And the Most High shall be revealed upon the seat of judgment, and compassion shall pass away, and patience shall be withdrawn; 7.34. but only judgment shall remain, truth shall stand, and faithfulness shall grow strong. 7.35. And recompense shall follow, and the reward shall be manifested; righteous deeds shall awake, and unrighteous deeds shall not sleep. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 7.39. a day that has no sun or moon or stars 7.40. or cloud or thunder or lightning or wind or water or air, or darkness or evening or morning 7.41. or summer or spring or heat or winter or frost or cold or hail or rain or dew 7.42. or noon or night, or dawn or shining or brightness or light, but only the splendor of the glory of the Most High, by which all shall see what has been determined for them. 7.43. For it will last for about a week of years. 7.44. This is my judgment and its prescribed order; and to you alone have I shown these things. 8.20. O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air 8.21. whose throne is beyond measure and whose glory is beyond comprehension, before whom the hosts of angels stand trembling 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed.
89. Anon., Leges Publicae, 2.2.4

90. Anon., 4 Baruch, 9.18

9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God.
91. Anon., Apocalypse of Peter, 2.12

92. Anon., Epistle To Diognetus, 7.2

93. Anon., Joseph And Aseneth, 19

94. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 2, 13



Subjects of this text:

subject book bibliographic info
abel Stuckenbruck, 1 Enoch 91-108 (2007) 737
abraham (patriarch) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
abyss Stuckenbruck, 1 Enoch 91-108 (2007) 434
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
adam Stuckenbruck, 1 Enoch 91-108 (2007) 737
addas (disciple of mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 434
afterlife Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
against adimantus (augustine) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
aidōs Cairns et al, Emotions through Time: From Antiquity to Byzantium 384
allegory Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349, 350
altruism Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
angel Allison, 4 Baruch (2018) 443
angels, agents of judgement Stuckenbruck, 1 Enoch 91-108 (2007) 434
angels, metatron Stuckenbruck, 1 Enoch 91-108 (2007) 737
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
antitheses Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
antitheses (addas) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
apocalyptic Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
apocalypticism, apocalypse Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109
apocalypticism, christian Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337
apocalypticism Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337
apostles Allison, 4 Baruch (2018) 443
appearances Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
arriano, and manichaeans Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
arriano, contra felicem manichaeum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
arriano, de natura boni Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
aseneth Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
aspasius Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
atonement, as means of deliverance from death nan
audience Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
augustine of hippo, against adimantus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
augustine of hippo, on manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
baptism of jesus Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109
baraitot, christian parallels Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
beatitudes, gregory of nyssa Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450
beatitudes, reception history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450
beatitudes, spiritual perfection steps Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450
beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
bible, cyprians ad quirinum, summarising divine truths of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
bible, memorisation of scriptures, cyprian on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
blasphemy, heresy as Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
blindness, sheep israel Stuckenbruck, 1 Enoch 91-108 (2007) 434
book about the two classes (liber de duobus gradibus) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
bread Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
caecilianus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
carthage, conference of (411) Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
catacomb of saints marcellinus and peter, in north africa Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
catacomb of saints marcellinus and peter, structures for transmitting knowledge via Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
children Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
christ, as the head Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 151
christ, humanity Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
christian traditions reflected in the bavli, polemics against christian theological claims Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
christian traditions reflected in the bavli, references to christian traditions Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
christianization of the roman empire, eastern christianity Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
christianization of the roman empire, polemics against Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
christians Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
chrysostom, john Cairns et al, Emotions through Time: From Antiquity to Byzantium 384, 385
church, binding and loosing Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
church Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 151; Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349, 350
church fathers, rabbinic awareness of later christian literature Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450
clarke, graeme Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
commentaries on scripture, by ephrem Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
commentary on genesis (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
commentary on the diatessaron (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
community Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
compunction Cairns et al, Emotions through Time: From Antiquity to Byzantium 384
conversion Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
council of the areopagos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
councils and synods, carthage ( Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
creation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
cyprian of carthage, ad quirinum, summarising divine truths Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
cyprian of carthage, cyprian of carthage, testimonia collections of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
cyprian of carthage, life of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
cyprian of carthage, memorisation of scriptures Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
cyril of alexandria Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
daniel, book of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 134
daniel Levine Allison and Crossan, The Historical Jesus in Context (2006) 90
death, judgment of the dead Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
death of christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
debts Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
desert Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
dualism Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
ecclesiasticus Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
elchesai Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
embodiment (being in the body) Conybeare, The Irrational Augustine (2006) 159
end of days/end time Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57, 120
ephrem the syrian, commentary on genesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
ephrem the syrian, commentary on the diatessaron Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
ephrem the syrian, letter to publius Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
ephrem the syrian, syriac exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
eschatology, christian Cairns et al, Emotions through Time: From Antiquity to Byzantium 384, 385, 393, 394
eschatology, pagan Cairns et al, Emotions through Time: From Antiquity to Byzantium 393
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 234; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 120, 178; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
ethics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
euripides Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
eusebius of caesarea Stuckenbruck, 1 Enoch 91-108 (2007) 737
eutychians Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
evil Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
experience/experiential Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
ezra Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
facundus of hermiane, christology Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
facundus of hermiane, on judgment of theologians Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
facundus of hermiane, pro defensio trium capitulorum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 427
fear, of hell/last judgement Cairns et al, Emotions through Time: From Antiquity to Byzantium 384, 385
fear Cairns et al, Emotions through Time: From Antiquity to Byzantium 384
felix the manichee Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
fire Stuckenbruck, 1 Enoch 91-108 (2007) 434
food Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
forgiveness, glory nan
fortunatus Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
fullness of time Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 134
funerary art, afterlife Cairns et al, Emotions through Time: From Antiquity to Byzantium 393
gestures, in art Cairns et al, Emotions through Time: From Antiquity to Byzantium 393
god, as host Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
god, care of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
god, imitation of Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 434
god, of the creation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
god, reign of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
god, relationship to Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57, 109, 120, 178
grace Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 234
gregory of nazianzus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
gregory of nyssa Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450
harvest Stuckenbruck, 1 Enoch 91-108 (2007) 434
hebrew bible/old testament, manichaean rejection of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
heir, royal Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349
hidden places Stuckenbruck, 1 Enoch 91-108 (2007) 434
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 178
high priest Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
history Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
homer Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
honour Stuckenbruck, 1 Enoch 91-108 (2007) 737
hospitality, relationship to tamhui Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
hospitality, second temple era Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
images, emotional response to Cairns et al, Emotions through Time: From Antiquity to Byzantium 385
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 234
inherit Stuckenbruck, 1 Enoch 91-108 (2007) 737
intersubjectivity Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 234
irenaeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
isaac Stuckenbruck, 1 Enoch 91-108 (2007) 737
jesus, as sun, sunrise/east Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 71
jesus Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255; Stuckenbruck, 1 Enoch 91-108 (2007) 737
jesus (of nazareth) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
jew Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
job Stuckenbruck, 1 Enoch 91-108 (2007) 737
john, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57, 120, 178
john of damascus Cairns et al, Emotions through Time: From Antiquity to Byzantium 384
josephus Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
judaism Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 71
jude, letter of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
judgment Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
juvencus, evangeliorum libri quattuor Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
king, kingship Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349
kingship, divine Stuckenbruck, 1 Enoch 91-108 (2007) 737
kingship, human Stuckenbruck, 1 Enoch 91-108 (2007) 737
last judgement, the Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
letter to publius (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
liber de duobus gradibus (book about the two classes) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57, 109
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 83
madness Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
mani and manichaeans, antitheses (addas) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, hebrew bible/old testament, rejection of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, new testament, use of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans, sâbuhragân (mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
mani and manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
manichaeans, augustine on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
manichaeans, dualism Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
manuscripts, righteous teacher Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337
marcion and marcionites, manichaeans and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
marriage, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349
martyr, justin, distinctive features of his heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
martyr, justin, naming sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
mary, mother of jesus Roukema, Jesus, Gnosis and Dogma (2010) 33
melchizedek Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 238
menander Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
messiah/messianic Stuckenbruck, 1 Enoch 91-108 (2007) 737
messiah Allison, 4 Baruch (2018) 443
messianic concepts Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
messianism Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
michael Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109
money, monetary economy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
moses Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57; Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
motifs, shared, rabbinic and christian literature Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
mount of olives Allison, 4 Baruch (2018) 443; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 71
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57, 109
nebridius, argument of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
new testament, manichaean exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
new testament, traditions reflected in bavli Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
nonnus, paraphrase of the gospel of john Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 195
nonverbal aspects of prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 71
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 234
optatus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
ovid Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
paganism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
parable, of the tares Stuckenbruck, 1 Enoch 91-108 (2007) 434
parallels (to other cultural traditions), to christian sources, overt, covert, or veiled Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
parousia Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 178
parousia (of christ) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 71
paul, valentinian use of the letters of Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 151
paul Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 178
paul of tarsus Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
perpetua (martyr) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 160
persecution Stuckenbruck, 1 Enoch 91-108 (2007) 434
perspective Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337
pharisees Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 49
philia, philoi Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
philon of alexandreia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
philosophy, christianity treated by gnostics as Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
poverty Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
prayer/praying, direction Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 71
priest, priesthood Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109
priest Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
prophet Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
psalms of solomon, son of man Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 238
punishment Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 434
q (sayings source) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349
quppa, reciprocity Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
quran Stuckenbruck, 1 Enoch 91-108 (2007) 434
reason Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
recognition Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
redemption Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
remission, of debt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
repentance Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
repentance (conversion) Cairns et al, Emotions through Time: From Antiquity to Byzantium 385
resurrection Allison, 4 Baruch (2018) 443; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 98
rewards Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
righteous teacher (qumran) Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337
salvation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139; Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
sasanian persia, christianity Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
satan, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
scribes Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 49
secrecy Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
secundinus (manichaean) Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 169
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 234
sending, divine emissary Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 120
sheep Stuckenbruck, 1 Enoch 91-108 (2007) 434
similitudes of enoch, relation to the new testament Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 238
similitudes of enoch, son of man title Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 221, 238
similitudes of enoch Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 221, 238; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 120, 178
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
sinners/wicked ones, gathering of Stuckenbruck, 1 Enoch 91-108 (2007) 434
sins / iniquity, support of/aid to Stuckenbruck, 1 Enoch 91-108 (2007) 434
son of god Allison, 4 Baruch (2018) 419, 443
son of man, gospel of matthew Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 337
son of man, in the similitudes of enoch Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 221, 238
son of man, jesus title Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 238
son of man Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 134; Stuckenbruck, 1 Enoch 91-108 (2007) 737
soteriology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 57
splendour Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
sukka Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 350
symbol Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
syriac christianity, aphrahat Hayes, The Literature of the Sages: A Re-Visioning (2022) 386
syriac exegesis, in fourth century Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
syriac exegesis, of ephrem the syrian Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
syriac exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 703
sâbuhragân (mani) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 602
tamhui, relationship to hospitality Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 101
targum Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 255
tatianos (tatian) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 218
teaching (eschatology), son of man title Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 238
tears, and compunction Cairns et al, Emotions through Time: From Antiquity to Byzantium 384
temple Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
temptation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109, 120, 178
thrones, of/for the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 737
thrones, of god Stuckenbruck, 1 Enoch 91-108 (2007) 737
thrones, of jesus Stuckenbruck, 1 Enoch 91-108 (2007) 737
time Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139
transfiguration Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109
transform Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
transformation Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109, 178
trial of jesus Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 109
uerba, see res/uerba distinction, wife' Conybeare, The Irrational Augustine (2006) 159
vermes g. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 134
virgin(al), virginity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349
visible Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 333
watchers/rebellious angels Stuckenbruck, 1 Enoch 91-108 (2007) 434
wealth Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 406
wedding Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 349, 350
wisdom, personified Stuckenbruck, 1 Enoch 91-108 (2007) 737
wisdom Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 350
worldview Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 139