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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 5.11-5.12


μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ·Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.


χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.


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

67 results
1. Septuagint, Tobit, 3.8 (10th cent. BCE - 2nd cent. BCE)

3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
2. Hebrew Bible, Deuteronomy, 28.48 (9th cent. BCE - 3rd cent. BCE)

28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee."
3. Hebrew Bible, Exodus, 19.1-19.8 (9th cent. BCE - 3rd cent. BCE)

19.1. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי׃ 19.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם׃ 19.2. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָר׃ 19.2. וַיֵּרֶד יְהוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 19.1. In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai." 19.2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount." 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’" 19.7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him." 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD."
4. Hebrew Bible, Hosea, 6.5 (9th cent. BCE - 3rd cent. BCE)

6.5. עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃ 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light."
5. Hebrew Bible, Job, 29.3 (9th cent. BCE - 3rd cent. BCE)

29.3. בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי לְאוֹרוֹ אֵלֶךְ חֹשֶׁךְ׃ 29.3. When His lamp shined above my head, And by His light I walked through darkness;"
6. Hebrew Bible, Leviticus, 19.18, 27.24 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 27.24. בִּשְׁנַת הַיּוֹבֵל יָשׁוּב הַשָּׂדֶה לַאֲשֶׁר קָנָהוּ מֵאִתּוֹ לַאֲשֶׁר־לוֹ אֲחֻזַּת הָאָרֶץ׃ 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." 27.24. In the year of jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land belongeth."
7. Hebrew Bible, Psalms, 10.2, 26.1, 49.5, 111.4, 118.105 (9th cent. BCE - 3rd cent. BCE)

10.2. בְּגַאֲוַת רָשָׁע יִדְלַק עָנִי יִתָּפְשׂוּ בִּמְזִמּוֹת זוּ חָשָׁבוּ׃ 49.5. אַטֶּה לְמָשָׁל אָזְנִי אֶפְתַּח בְּכִנּוֹר חִידָתִי׃ 111.4. זֵכֶר עָשָׂה לְנִפְלְאֹתָיו חַנּוּן וְרַחוּם יְהוָה׃ 10.2. Through the pride of the wicked the poor is hotly pursued, They are taken in the devices that they have imagined." 49.5. I will incline mine ear to a parable; I will open my dark saying upon the harp." 111.4. He hath made a memorial for His wonderful works; The LORD is gracious and full of compassion."
8. Hebrew Bible, Isaiah, 11.2-11.3, 51.4, 62.1 (8th cent. BCE - 5th cent. BCE)

11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 51.4. הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ׃ 62.1. לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ 62.1. עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃ 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 51.4. Attend unto Me, O My people, And give ear unto Me, O My nation; For instruction shall go forth from Me, And My right on a sudden for a light of the peoples." 62.1. For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth."
9. Hebrew Bible, Jeremiah, 17.18 (8th cent. BCE - 5th cent. BCE)

17.18. יֵבֹשׁוּ רֹדְפַי וְאַל־אֵבֹשָׁה אָנִי יֵחַתּוּ הֵמָּה וְאַל־אֵחַתָּה אָנִי הָבִיא עֲלֵיהֶם יוֹם רָעָה וּמִשְׁנֶה שִׁבָּרוֹן שָׁבְרֵם׃ 17.18. Let them be ashamed that persecute me, but let not me be ashamed; Let them be dismayed, but let not me be dismayed; Bring upon them the day of evil, And destroy them with double destruction."
10. Hebrew Bible, Judges, 2.18 (8th cent. BCE - 5th cent. BCE)

2.18. וְכִי־הֵקִים יְהוָה לָהֶם שֹׁפְטִים וְהָיָה יְהוָה עִם־הַשֹּׁפֵט וְהוֹשִׁיעָם מִיַּד אֹיְבֵיהֶם כֹּל יְמֵי הַשּׁוֹפֵט כִּי־יִנָּחֵם יְהוָה מִנַּאֲקָתָם מִפְּנֵי לֹחֲצֵיהֶם וְדֹחֲקֵיהֶם׃ 2.18. And when the Lord raised them up judges, then the Lord was with the judge, and saved them out of the hand of their enemies all the days of the judge: for the Lord relented on account of their groanings, caused by those that oppressed them and vexed them."
11. Hebrew Bible, Lamentations, 1.17 (8th cent. BCE - 5th cent. BCE)

1.17. פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃ 1.17. Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them."
12. Hebrew Bible, Ezekiel, 7.19, 36.17 (6th cent. BCE - 5th cent. BCE)

7.19. כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה׃ 36.17. בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃ 7.19. They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity." 36.17. ’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity."
13. Hebrew Bible, Ezra, 9.11 (5th cent. BCE - 4th cent. BCE)

9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness."
14. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

204a. uch they are already; nor does anyone else that is wise ensue it. Neither do the ignorant ensue wisdom, nor desire to be made wise: in this very point is ignorance distressing, when a person who is not comely or worthy or intelligent is satisfied with himself. The man who does not feel himself defective has no desire for that whereof he feels no defect.
15. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

16. Septuagint, Tobit, 3.8 (4th cent. BCE - 2nd cent. BCE)

3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
17. Theophrastus, Characters, 26.5 (4th cent. BCE - 3rd cent. BCE)

18. Anon., 1 Enoch, 46.8, 58.2, 82.4, 91.12, 94.1, 94.7, 95.3, 95.5-95.7, 97.10, 98.9, 98.15, 99.1, 99.10, 103.5, 103.11, 108.7 (3rd cent. BCE - 2nd cent. BCE)

46.8. And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits. 58.2. Blessed are ye, ye righteous and elect, For glorious shall be your lot. 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.7. Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. [And those who acquire gold and silver in judgement suddenly shall perish.] 95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires. 95.5. Woe to you who requite your neighbour with evil; For ye shall be requited according to your works. 95.6. Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. 98.9. Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise 99.1. Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours. 99.1. But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved. 103.5. Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days. 103.11. We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed
19. Anon., Jubilees, 23.24 (2nd cent. BCE - 2nd cent. BCE)

23.24. Then they will say: "The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil
20. Anon., Psalms of Solomon, 18, 17 (2nd cent. BCE - 1st cent. BCE)

21. Anon., Testament of Levi, 8.17, 12.6, 13.7 (2nd cent. BCE - 2nd cent. CE)

12.6. And behold, my children, ye are a third generation. 13.7. Get wisdom in the fear of God with diligence; For though there be a leading into captivity, And cities and lands be destroyed, And gold and silver and every possession perish, The wisdom of the wise nought can take away, Save the blindness of ungodliness, and the callousness (that comes) of sin.
22. Dead Sea Scrolls, Community Rule, 1.1-1.11, 3.2 (2nd cent. BCE - 1st cent. CE)

23. Dead Sea Scrolls, Hodayot, 6.13-6.16 (2nd cent. BCE - 1st cent. CE)

24. Dead Sea Scrolls, Hodayot, 6.13-6.16 (2nd cent. BCE - 1st cent. CE)

25. Dead Sea Scrolls, Instructionc, None (2nd cent. BCE - 1st cent. CE)

26. Dead Sea Scrolls, Testament of Levi, 13.7 (2nd cent. BCE - 1st cent. CE)

27. Septuagint, 2 Maccabees, 7.10-7.14 (2nd cent. BCE - 2nd cent. BCE)

7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'
28. Septuagint, Ecclesiasticus (Siracides), 25.7-25.11 (2nd cent. BCE - 2nd cent. BCE)

25.7. With nine thoughts I have gladdened my heart,and a tenth I shall tell with my tongue:a man rejoicing in his children;a man who lives to see the downfall of his foes; 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 25.11. The fear of the Lord surpasses everything;to whom shall be likened the one who holds it fast?
29. Septuagint, Wisdom of Solomon, 7.7, 7.10, 7.24, 7.26, 18.4 (2nd cent. BCE - 1st cent. BCE)

7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.10. I loved her more than health and beauty,and I chose to have her rather than light,because her radiance never ceases. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world.
30. Anon., Didache, 3.7, 8.2, 10.5 (1st cent. CE - 2nd cent. CE)

31. Ignatius, To The Ephesians, 11.2 (1st cent. CE - 2nd cent. CE)

11.2. Let nothing glitter in your eyes apart from Him, in whom I carry about my bonds, my spiritual pearls in which I would fain rise again through your prayer, whereof may it be my lot to be always a partaker, that I may be found in the company of those Christians of Ephesus who moreover were ever of one mind with the Apostles in the power of Jesus Christ.
32. Mishnah, Avot, 1.2 (1st cent. CE - 3rd cent. CE)

1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety."
33. New Testament, 1 John, 2.13-2.14, 3.12, 5.18 (1st cent. CE - 1st cent. CE)

2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him.
34. New Testament, 1 Peter, 1.5-1.12, 2.1, 2.12, 2.20, 2.23, 3.8-3.9, 3.13-3.14, 3.18-3.19, 4.1, 4.3, 4.12-4.16, 4.19 (1st cent. CE - 1st cent. CE)

1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 2.1. Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking 2.12. having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation. 2.20. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. 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; 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. 3.13. Now who is he who will harm you, if you become imitators of that which is good? 3.14. But even if you should suffer for righteousness' sake, you are blessed. "Don't fear what they fear, neither be troubled. 3.18. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; 3.19. in which he also went and preached to the spirits in prison 4.1. Forasmuch then as Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin; 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.12. Beloved, don't be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you. 4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. 4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. 4.19. Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.
35. New Testament, 1 Corinthians, 3.4-3.7, 4.12, 5.10-5.11, 6.9-6.10, 7.33-7.34, 15.9 (1st cent. CE - 1st cent. CE)

3.4. For when one says, "I follow Paul," andanother, "I follow Apollos," aren't you fleshly? 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.
36. New Testament, 1 Thessalonians, 3.4, 3.7 (1st cent. CE - 1st cent. CE)

3.4. For most assuredly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. 3.7. for this cause, brothers, we were comforted over you in all our distress and affliction through your faith.
37. New Testament, 1 Timothy, 1.9-1.10, 3.2-3.4, 4.12, 6.4-6.5, 6.11, 6.18 (1st cent. CE - 1st cent. CE)

1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
38. New Testament, 2 Peter, 1.5-1.7 (1st cent. CE - 1st cent. CE)

1.5. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 1.7. and in godliness brotherly affection; and in brotherly affection, love.
39. New Testament, 2 Corinthians, 6.6-6.7, 12.20-12.21 (1st cent. CE - 1st cent. CE)

40. New Testament, 2 Timothy, 2.22-2.25, 3.2-3.4, 3.10-3.12 (1st cent. CE - 1st cent. CE)

2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 3.12. Yes, and all who desire to live godly in Christ Jesus will suffer persecution.
41. New Testament, Acts, 3.22-3.26, 7.37, 7.52, 9.4-9.5, 22.4, 22.7-22.8, 26.11, 26.14-26.15 (1st cent. CE - 2nd cent. CE)

3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute.
42. New Testament, Apocalypse, 1.9, 2.9, 9.21, 21.8, 22.15 (1st cent. CE - 1st cent. CE)

1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
43. New Testament, James, 1.2, 1.5, 1.7-1.17, 1.22-1.23, 2.5-2.12, 2.14-2.16, 3.13, 3.17-3.18, 4.2-4.3, 4.6, 5.1-5.6, 5.9, 5.12 (1st cent. CE - 1st cent. CE)

1.2. Count it all joy, my brothers, when you fall into various temptations 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.7. For let that man not think that he will receive anything from the Lord. 1.8. He is a double-minded man, unstable in all his ways. 1.9. But let the brother in humble circumstances glory in his high position; 1.10. and the rich, in that he is made humble, because like the flower in the grass, he will pass away. 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death. 1.16. Don't be deceived, my beloved brothers. 1.17. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow. 1.22. But be doers of the word, and not only hearers, deluding your own selves. 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; 2.5. Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the kingdom which he promised to those who love him? 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? 2.7. Don't they blaspheme the honorable name by which you are called? 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.9. But if you show partiality, you commit sin, being convicted by the law as transgressors. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.17. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 3.18. Now the fruit of righteousness is sown in peace by those who make peace. 4.2. You lust, and don't have. You kill, covet, and can't obtain. You fight and make war. Yet you don't have, because you don't ask. 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble. 5.1. Come now, you rich, weep and howl for your miseries that are coming on you. 5.2. Your riches are corrupted and your garments are moth-eaten. 5.3. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. 5.4. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Hosts. 5.5. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. 5.6. You have condemned, you have murdered the righteous one. He doesn't resist you. 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy.
44. New Testament, Colossians, 3.1-3.5, 3.8, 3.11-3.17 (1st cent. CE - 1st cent. CE)

3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.14. Above all these things, walk in love, which is the bond of perfection. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
45. New Testament, Ephesians, 1.3-1.14, 4.1-4.4, 4.31-4.32, 5.2-5.5, 5.9, 5.16, 6.13, 6.16 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.31. Let all bitterness, wrath, anger, outcry, and slander, be put away from you, with all malice. 4.32. And be kind to one another, tenderhearted, forgiving each other, just as God also in Christ forgave you. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.16. redeeming the time, because the days are evil. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
46. New Testament, Galatians, 1.13, 1.23, 4.29, 5.11, 5.19-5.23, 6.12 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist.
47. New Testament, Hebrews, 7.26 (1st cent. CE - 1st cent. CE)

7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
48. New Testament, Romans, 1.29-1.31, 2.17-2.24, 5.3-5.5, 13.13 (1st cent. CE - 1st cent. CE)

1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy.
49. New Testament, Titus, 1.7-1.8, 2.2-2.10, 3.3 (1st cent. CE - 1st cent. CE)

1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
50. New Testament, John, 5.16, 15.18-15.20, 16.2, 16.4, 17.15 (1st cent. CE - 1st cent. CE)

5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 15.20. Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 16.4. But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one.
51. New Testament, Luke, 1.1-9.50, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 5.3, 5.10, 5.12, 6, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.39, 6.40, 6.41, 6.42, 6.43, 6.44, 6.45, 6.46, 6.47, 6.48, 6.49, 11.4, 11.34, 11.49, 11.50, 12.51, 17.3, 17.23, 18.11, 21.12, 21.16, 21.17, 21.18, 21.19, 21.31 (1st cent. CE - 1st cent. CE)

52. New Testament, Mark, 6.20-6.49, 7.19, 7.21-7.22, 7.31, 7.33-7.34, 13.9-13.13 (1st cent. CE - 1st cent. CE)

6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 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. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved.
53. New Testament, Matthew, 1, 2, 3, 3.15, 4, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.19-7.12, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 8.12, 10, 10.17, 10.22, 10.23, 10.25, 10.41, 11.23, 11.24, 12.34, 12.39, 13, 13.13, 13.19, 13.38, 15.4, 15.19, 16.12, 18, 19.23, 21, 22.36, 22.39, 23, 23.12, 23.15, 23.29, 23.34, 23.35, 23.37, 24, 24.13, 24.33, 25, 25.2, 25.3, 25.8, 25.34, 25.35 (1st cent. CE - 1st cent. CE)

54. Polycarp of Smyrna, Letter To The Philippians, 2.2-2.3 (1st cent. CE - 2nd cent. CE)

55. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)

56. Anon., Acts of Thomas, 94, 107 (2nd cent. CE - 3rd cent. CE)

107. But the apostle went unto the prison rejoicing and exulting, and said: I praise thee, Jesu, for that thou hast not only made me worthy of faith in thee, but also to endure much for thy sake. I give thee thanks therefore, Lord, that thou hast taken thought for me and given me patience: I thank thee Lord, that for thy sake I am called a sorcerer and a wizard. Receive thou me therefore with the blessing (Syr. let me receive of the blessing) of the poor, and of the rest of the weary, and of the blessings of them whom men hate and persecute and revile, and speak evil words of them. For lo, for thy sake I am hated: lo for thy sake I am cut off from the many, and for thy sake they call me such an one as I am not.
57. Anon., Acts of Paul, 3.5 (2nd cent. CE - 3rd cent. CE)

58. Irenaeus, Refutation of All Heresies, 3.14.3, 4.9.2, 4.20.5, 4.33.9 (2nd cent. CE - 3rd cent. CE)

59. Anon., The Acts of Paul And Thecla, 5 (3rd cent. CE - 4th cent. CE)

60. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: 61b. and the blungs draw all kinds of liquids,the bliver becomes angry,the bgallbladder binjects a dropof gall bintothe liver and ballaysanger, the bspleen laughs,the bmaw grindsthe food, and the bstomachbrings bsleep,the bnose awakens.If they reversed roles such that btheorgan which brings on bsleepwere to bawaken,or btheorgan which bawakenswere to bring on bsleep,the individual bwould gradually deteriorate. It was taught: If bothbring on bsleep or both awaken,the person bimmediately dies. /b,With regard to one’s inclinations, bit was taughtin a ibaraitathat bRabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me”(Psalms 109:22); the evil inclination has been completely banished from his heart. The bevil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes”(Psalms 36:2). bMiddling people are ruled by boththe good and evil inclinations, bas it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul”(Psalms 109:31)., bRabba said:People blike usare bmiddling. Abaye,his student and nephew, bsaid to him:If bthe Masterclaims that he is merely middling, he bdoes not leaveroom for bany creature to live.If a person like you is middling, what of the rest of us?, bAnd Rava said: The world was created only forthe sake of bthe full-fledged wicked or the full-fledged righteous;others do not live complete lives in either world. bRava said: One should know of himself whether or not he is completely righteous,as if he is not completely righteous, he knows that his life will be a life of suffering. bRav said: The world was only created forthe wicked bAhab ben Omri and for Rabbi Ḥanina ben Dosa.The Gemara explains: For bAhab ben Omri, this worldwas created, as he has no place in the World-to-Come, bandfor bRabbi Ḥanina ben Dosa, the World-to-Comewas created.,We learned in our mishna the explanation of the verse: b“And you shall love the Lord your Godwith all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when bit was taughtin a ibaraita /i: bRabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”?Conversely, bif it stated: “With all your might,” why does it state: “With all your soul”? Rather,this means that bif one’s body is dearer to him than his property, therefore it is stated: “With all your soul”;one must give his soul in sanctification of God. bAnd if one’s money is dearer to him than his body, therefore it is stated: “With all your might”;with all your assets. bRabbi Akiva says: “With all your soul”means: bEven ifGod btakes your soul. /b,The Gemara relates at length how Rabbi Akiva fulfilled these directives. bThe Sages taught: One time,after the bar Kokheva rebellion, bthe evil empireof Rome bdecreed that Israel may not engage inthe study and practice of bTorah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torahstudy. Pappos bsaid to him: Akiva, are you not afraid of the empire? /b,Rabbi Akiva banswered him: I will relate a parable. To what can this be compared?It is like ba fox walking along a riverbank when he sees fish gatheringand fleeing bfrom place to place. brThe fox bsaid to them: From what are you fleeing? br bThey said to him:We are fleeing bfrom the nets that people cast upon us. br bHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? brThe fish bsaid to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid inthe water, bournatural bhabitatwhich gives us blife,then bin a habitatthat causes our bdeath, all the more so. brThe moral is: bSo too, weJews, bnow that we sit and engage in Torahstudy, babout which it is written: “For that is your life, and the length of your days”(Deuteronomy 30:20), we fear the empire bto this extent; if we proceed tosit bidle from itsstudy, as its abandonment is the habitat that causes our death, ball the more sowill we fear the empire.,The Sages bsaid: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him.Rabbi Akiva bsaid to him: Pappos, who brought you here?Pappos breplied: Happy are you, Rabbi Akiva, for you were arrested onthe charge of engaging in bTorahstudy. bWoe unto Pappos who was seized onthe charge of engaging in bidle matters. /b,The Gemara relates: bWhen they took Rabbi Akiva out to be executed, it was time for the recitation of iShema /i. And they were raking his flesh with iron combs, and he wasreciting iShema /i, thereby baccepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now,as you suffer, you recite iShema /i? bHe said to them: All my days I have been troubled by the verse: With all your soul,meaning: bEven if God takes your soul. I saidto myself: bWhen will theopportunity bbe afforded me to fulfill thisverse? bNow that it has been afforded me, shall I not fulfill it? He prolongedhis uttering of the word: bOne, until his soul lefthis body as he uttered his final word: bOne. A voice descendedfrom heaven band said: Happy are you, Rabbi Akiva, that your soul leftyour body basyou uttered: bOne. /b, bThe ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward?As it is stated: b“From death, by Your hand, O Lord, from deathof the world” (Psalms 17:14); Your hand, God, kills and does not save. God bsaidthe end of the verse btothe ministering angels: b“Whose portion is in this life.”And then ba Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come,as your portion is already in eternal life.,We learned in the mishna that bone may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies.Limiting this ihalakha /i, bRav Yehuda saidthat bRav said: They only saidthis ihalakhawith regard to irreverent behavior bfromMount bScopus [ iTzofim /i] and within, andspecifically areas from where bone can seethe Temple. bIt is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only saidthis ihalakhawith regard to Mount bScopus and within,when bone can see, and when there is no fenceobstructing his view, band when the Divine Presence is restingthere, i.e., when the Temple is standing.,In this context, bthe Sages taught: One who defecates in Judea should not defecatewhen facing beast and west,for then he is facing Jerusalem; bratherhe should do so bfacing north and south. But in the Galileewhich is north of Jerusalem, bone should only defecatefacing beast and west. Rabbi Yosei permitsdoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple, bwhere there is no fence, and when the Divine Presence is restingthere. bAnd the Rabbis prohibitdoing so.,The Gemara argues: But the opinion of the bRabbis,who prohibit this, bisidentical to that of the bfirstanonymous itanna, /iwho also prohibits doing so. The Gemara replies: The practical difference bbetween them iswith regard to bthe sides,i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first itanna /i, it is prohibited; according to the Rabbis, it is permitted., bIt was taughtin banother ibaraita /i: bOne who defecates in Judea should not defecatewhen facing beast and west; rather,he should only do so facing bnorth and south. And in the Galilee,defecating while facing bnorth and south is prohibited,while beast and west is permitted. And Rabbi Yosei permitteddoing so, bas Rabbi Yosei was wont to say: They only prohibiteddoing so when bone can seethe Temple. bRabbi Yehuda says: When the Temple is standing, it is prohibited,but bwhen the Temple is not standing, it is permitted.The Gemara adds that bRabbi Akiva prohibitsdefecating banywherewhile facing east and west.,The Gemara challenges this: bRabbi Akiva’sposition bis identical tothat of bthe first,anonymous itanna /i,who also prohibits doing so. The Gemara responds: The practical difference bbetween themis with regard to places boutside of EretzYisrael b,as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in bRabba’sbathroom, bthe bricks were placed east and westin order to ensure that he would defecate facing north and south. bAbaye wentand bplaced them north and south,to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. bRabba enteredand bfixed them. He said: Who is the one that is upsetting me? I hold in accordance withthe opinion of bRabbi Akiva,who bsaid: It is prohibited everywhere. /b
61. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

86a. חוץ (שמות כ, ו) מלא תשא לא תשא וכל דדמי ליה,ת"ש ר' יהודה אומר כל שהוא מלא תשא ולמטה תשובה מכפרת מלא תשא ולמעלה תשובה תולה ויוה"כ מכפר לא תשא וכל דדמי ליה,ת"ש לפי שנאמר בחורב תשובה ונקה יכול אף לא תשא עמהן ת"ל (שמות לד, ז) לא ינקה יכול אף שאר חייבי לאוין כן ת"ל את שמו שמו הוא דאינו מנקה אבל מנקה שאר חייבי לאוין,תנאי היא דתניא על מה תשובה מכפרת על עשה ועל לא תעשה שניתק לעשה ועל מה תשובה תולה ויוה"כ מכפר על כריתות ועל מיתות בית דין ועל לא תעשה גמור,אמר מר לפי שנאמר בחורב ונקה מנא לן דתניא ר' אלעזר אומר אי אפשר לומר נקה שכבר נאמר לא ינקה ואי אפשר לומר לא ינקה שכבר נאמר נקה הא כיצד מנקה הוא לשבין ואינו מנקה לשאינן שבין,שאל ר' מתיא בן חרש את ר' אלעזר בן עזריה ברומי שמעת ארבע' חלוקי כפרה שהיה רבי ישמעאל דורש אמר שלשה הן ותשובה עם כל אחד ואחד,עבר על עשה ושב אינו זז משם עד שמוחלין לו שנאמר (ירמיהו ג, יד) שובו בנים שובבים עבר על לא תעשה ועשה תשובה תשובה תולה ויוה"כ מכפר שנאמר (ויקרא טז, ל) כי ביום הזה יכפר עליכם מכל חטאתיכם עבר על כריתות ומיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין שנאמר (תהלים פט, לג) ופקדתי בשבט פשעם ובנגעים עונם,אבל מי שיש חילול השם בידו אין לו כח בתשובה לתלות ולא ביוה"כ לכפר ולא ביסורין למרק אלא כולן תולין ומיתה ממרקת שנאמר (ישעיהו כב, יד) ונגלה באזני ה' צבאות אם יכופר העון הזה לכם עד תמותון,היכי דמי חילול השם אמר רב כגון אנא אי שקילנא בישרא מטבחא ולא יהיבנא דמי לאלתר אמר אביי לא שנו אלא באתרא דלא תבעי אבל באתרא דתבעי לית לן בה,אמר רבינא ומתא מחסיא אתרא דתבעי הוא אביי כדשקיל בישרא מתרי שותפי יהיב זוזא להאי וזוזא להאי והדר מקרב להו גבי הדדי ועביד חושבנא,רבי יוחנן אמר כגון אנא דמסגינא ארבע אמות בלא תורה ובלא תפילין יצחק דבי ר' ינאי אמר כל שחביריו מתביישין מחמת שמועתו (היינו חילול השם) אמר רב נחמן בר יצחק כגון דקא אמרי אינשי שרא ליה מריה לפלניא,אביי אמר כדתניא (דברים ו, ה) ואהבת את ה' אלהיך שיהא שם שמים מתאהב על ידך שיהא קורא ושונה ומשמש ת"ח ויהא משאו ומתנו בנחת עם הבריות מה הבריות אומרות עליו אשרי אביו שלמדו תורה אשרי רבו שלמדו תורה אוי להם לבריות שלא למדו תורה פלוני שלמדו תורה ראו כמה נאים דרכיו כמה מתוקנים מעשיו עליו הכתוב אומר (ישעיהו מט, ג) ויאמר לי עבדי אתה ישראל אשר בך אתפאר,אבל מי שקורא ושונה ומשמש ת"ח ואין משאו ומתנו באמונה ואין דבורו בנחת עם הבריות מה הבריות אומרות עליו אוי לו לפלוני שלמד תורה אוי לו לאביו שלמדו תורה אוי לו לרבו שלמדו תורה פלוני שלמד תורה ראו כמה מקולקלין מעשיו וכמה מכוערין דרכיו ועליו הכתוב אומר (יחזקאל לו, כ) באמור להם עם ה' אלה ומארצו יצאו,א"ר חמא (בר) חנינא גדולה תשובה שמביאה רפאות לעולם שנא' (הושע יד, ה) ארפא משובתם אוהבם נדבה,ר' חמא (בר) חנינא רמי כתיב (ירמיהו ג, יד) שובו בנים שובבים דמעיקרא שובבים אתם וכתיב ארפא משובותיכם לא קשיא כאן מאהבה כאן מיראה,רב יהודה רמי כתיב שובו בנים שובבים ארפא משובותיכם וכתיב (ירמיהו ג, יד) (הנה) אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה ל"ק כאן מאהבה או מיראה כאן ע"י יסורין אמר רבי לוי גדולה תשובה שמגעת עד כסא הכבוד שנא' (הושע יד, ב) שובה ישראל עד ה' אלהיך 86a. bexcept for: “You shall not takethe name of the Lord, your God, in vain” (Exodus 20:7), about which the Torah states: “For God will not absolve him who takes His name in vain” (Exodus 20:7). The Gemara answers: It is not that this is the only negative mitzva that is not a minor transgression; rather, it is: b“You shall not takethe name of the Lord, your God, in vain” band anyprohibition bsimilar to it,meaning all severe prohibitions that carry punishment by a court.,The Gemara proposes: bComeand bhearfrom that which was taught: bRabbi Yehuda says:For banysin bfrom “You shall not takethe name of the Lord, your God, in vain” band below,i.e., prohibitions less severe than that, brepentance atones.For any sin bfrom “You shall not takethe name of the Lord, your God, in vain” band above, repentance suspendspunishment band Yom Kippur atones.The Gemara rejects this: This does not constitute proof either, since one could say that it is referring to: b“You shall not takethe name of the Lord, your God, in vain” band anything similar to it. /b, bComeand bhearfrom a different source that was taught: bSince it was stated at Horebwith regard to brepentance: “Absolve,”one bmighthave thought that beventhe transgression of: b“You shall not takethe name of the Lord, your God, in vain” is included bamong them;therefore, bthe verses states: “Will not absolve”(Exodus 20:6). One bmighthave thought this is balsotrue bfor those who are liablefor violating ball other prohibitions;therefore, bthe verse states: “His name.”God bdoes not absolve the onewho disrespects bHis name, but He absolves those who are liablefor violating ball other prohibitionsand repent. This is proof that those who violate all other prohibitions are not comparable to one who violates: “You shall not take the name of the Lord, your God, in vain.”,The Gemara answers: bThis isa dispute between itanna’im /i, as it was taughtin a ibaraita /i: bFor what does repentance atone?It atones bfor a positivemitzva band for a negativemitzva that can be rectified bthrough a positive mitzva. And for what does repentance suspendpunishment band Yom Kippur atone?It is bforsins punishable by ikaret /i, and forsins punishable by the bdeathpenalty from the earthly bcourt, and for full-fledged negativemitzvot. This indicates that there is a itannawho distinguishes between prohibitions that warrant lashes and those that do not. Therefore, there is a tannaitic dispute as to whether or not prohibitions that warrant punishment by the courts can be rectified by repentance alone.,§ Since the Gemara cited this ibaraita /i, it now clarifies part of it. bThe Master said: Since it was stated at Horebwith regard to repentance: b“Absolve.”The Gemara asks: bFrom where do wederive this concept that repentance was mentioned there? The Gemara answers: bAs it was taughtin a ibaraitathat bRabbi Elazar says: It is not possible to say “absolve”(Exodus 34:7) about all transgressions, since b“will not absolve” is already stated(Exodus 34:7). bAnd it is not possible to say “will not absolve,”since b“absolve” is already stated. How so?The Holy One, Blessed be He, babsolves those who repent and does not absolve those who do not repent.Therefore, both “repentance” and “absolve” were mentioned at Horeb.,Furthermore, with regard to the topic of repentance, bRabbi Matya ben Ḥarash asked Rabbi Elazar ben Azaryawhen Rabbi Elazar was bin Rome: Have you heardthe teaching that there are bfour distinctionsin the process bof atonement that Rabbi Yishmael would derive? He said to him: They arenot four but bthreedistinctions, band repentanceis necessary bwith each one. /b,These are the categories: If bone violates a positivemitzva band repents, he is forgiven even before he movesfrom his place, i.e. immediately, bas it is stated: “Return, you backsliding children,I will heal your backsliding” (Jeremiah 3:22), implying that when one repents he is immediately forgiven. If bone violates a prohibition and repents, repentance suspendshis punishment band Yom Kippur atonesfor his sin, bas it is stated: “For on this day shall atonement be made for you,to purify you bfrom all your sins”(Leviticus 16:30). If bone commitsa transgression that warrants ikaretora sin punishable by bdeathfrom the earthly bcourt andthen brepents, repentance and Yom Kippur suspendhis punishment, band suffering absolvesand completes the atonement, bas it is stated: “Then will I visit their transgression with the rod, and their iniquity with strokes”(Psalms 89:33)., bButin the case of bone who hascaused bdesecration ofGod’s bname, his repentance has no power to suspendpunishment, bnor does Yom Kippurhave power bto atonefor his sin, bnor does sufferingalone have power bto absolvehim. bRather, all these suspendpunishment, band death absolveshim, bas it is stated: “And the Lord of Hosts revealed Himself to my ears: This iniquity shall not be atoned for until you die”(Isaiah 22:14).,§ The Gemara asks: bWhat are the circumstancesthat cause bdesecration ofGod’s bname? Rav said: For example,in the case of someone like bme,since I am an important public figure, bif I take meat from a butcher and do not give him money immediately,people are likely to think that I did not mean to pay at all. They would consider me a thief and learn from my behavior that one is permitted to steal. bAbaye said: They taught thisstatement of Rav bonly in a place where they do not askfor the money, where it is not customary for the butcher himself to come and collect payment from the customer. When the customer does not pay immediately, people may suspect him of theft. bBut in a place where they askfor the money from the customer some time later, bwe have noproblem bwithdoing this. Since everyone understands he is buying on credit, he is not desecrating God’s name., bRavina said:My native bcityof bMeḥasya is a place where they askfor and collect the money. The Gemara relates that bwhen Abaye bought meat from two partners, he would give the money to this one and the money to this one,so that each would know that he had paid. bAnd afterward he would bring them together and perform the calculationto see whether he received his change., bRabbi Yoḥa said:What is an example of desecration of God’s name? bFor example,someone like bme, ifI would bwalk four cubits without Torah and without phylacteries,and the onlookers did not know that it is only on account of my body’s weakness, that would be a desecration of God’s name. bYitzḥak from the school of Rabbi Yannai said: Anycase when bone’s friends are embarrassed on account of his reputation,meaning his friends are embarrassed due to things they hear about him, bthis is a desecration ofGod’s bname. Rav Naḥman bar Yitzḥak said:One creates a profanation of God’s name, bfor example, when people sayabout him: bMay his Master forgive so-and-sofor the sins he has done., bAbaye said: As it was taughtin a ibaraitathat it is stated: b“And you shall love the Lord your God”(Deuteronomy 6:5), which means bthat you shall make the name of Heaven beloved.How should one do so? One should do so bin that heshould breadTorah, band learnMishna, band serve Torah scholars, and he should be pleasant with people in his business transactions. What do people say aboutsuch a person? bFortunate is his father who taught him Torah, fortunate is his teacher who taught him Torah, woe to the people who have not studied Torah. So-and-so, who taught him Torah, see how pleasant are his ways, how proper are his deeds. The verse states about himand others like him: b“You are My servant, Israel, in whom I will be glorified”(Isaiah 49:3)., bBut one who readsTorah, band learnsMishna, band serves Torah scholars, but his business practices are notdone bfaithfully, and he does not speak pleasantly with other people, what do people say about him? Woe to so-and-so who studied Torah, woe to his father who taught him Torah, woe to his teacher who taught him Torah. So-and-so who studied Torah, see how destructive are his deeds, and how ugly are his ways. About himand others like him bthe verse statesthat the gentiles will say: b“Men said of them: These are the people of the Lord, yet they had to leave His land”(Ezekiel 36:20). Through their sins and subsequent exile, such people have desecrated the name of God.,§ Further on the topic of repentance, bRabbi Ḥama bar Ḥanina said: Great is repentance, as it brings healing to the world, as it is stated: “I will heal their backsliding, I will love them freely”(Hosea 14:5), which teaches that repentance from sin brings healing., bRabbi Ḥama bar Ḥanina raised a contradictionbetween two verses. bIt is writtenin one verse: b“Return, you backsliding children”(Jeremiah 3:14), implying that binitiallywhen you sinned, it was only because byou were backsliding,i.e., rebelling. It was merely an act of immaturity and foolishness and could be ignored as if it had never happened. bBut it is written: “I will heal your backsliding”(Jeremiah 3:22), implying that He will heal the sin from this point onward, and that they are still sinners. He resolved this contradiction, explaining that this is bnot difficult: Here,where everything is forgiven as if the Jewish people never sinned, it is referring to repentance bout of love; there,where the sin is still remembered despite the forgiveness and repentance, it is referring to repentance bout of fear. /b,Similarly, bRabbi Yehuda raised a contradictionbetween two verses. bIt is written: “Return, you backsliding children I will heal your backsliding”(Jeremiah 3:22), implying that anyone can achieve healing, which is dependent only on repentance. But it also states: “Return, O backsliding children, says the Lord, bfor I am a lord to you, and I will take you one from a city, and two from a family”(Jeremiah 3:14), implying that repentance is available only to certain individuals. He resolved the contradiction and explained that this is bnot difficult: Here,it is referring to repentance bout of love or fear,which few people achieve; bthere,it referring is repentance bthrough suffering,as everyone has thoughts of repentance when they suffer. bRabbi Levi said: Great is repentance, as it reaches the heavenly throne, as it is stated: “Return, Israel, to the Lord your God”(Hosea 14:2). This implies that repentance literally reaches to God.
62. Nag Hammadi, Apocalypse of Peter, 16 (3rd cent. CE - 3rd cent. CE)

63. Nag Hammadi, The Gospel of Thomas, 54 (3rd cent. CE - 3rd cent. CE)

64. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.3.10, 1.4.12, 1.12.34 (4th cent. CE - 5th cent. CE)

65. Anon., Apocalypse of Peter, 16

66. Anon., Gospel of Thomas, 54

67. Epicurus, Letter To Menoeceus, 129, 122



Subjects of this text:

subject book bibliographic info
abraham, isaac, and jacob/patriarchs Allison, 4 Baruch (2018) 199
abraham Allison, 4 Baruch (2018) 199
activeness (of converts) Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285
adultery Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 281
ahiqar and, fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
allegory, allegorical interpretation, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 463
allegory, allegorical interpretation, beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 463
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 463
allegory Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 136
angel, angelology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
antioch, christian community in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 92
antitheses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 123, 127
apocrypha Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 28
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
aristotle, eudaimonia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
asceticism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
astray, to lead/go/wander Stuckenbruck, 1 Enoch 91-108 (2007) 409
asyndectic lists Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
athens Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 460, 462, 463
authorial presence in fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
bar kokhba revolt, jewish persecution Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 141
beatitude, etymology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 399
beatitude, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96, 123
beatitudes, ambrose Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, apostolic fathers Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 433, 440
beatitudes, ascent of soul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437, 460, 462, 463
beatitudes, bibliography Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 415, 416
beatitudes, christian apocrypha Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 442, 443
beatitudes, entrance requirements Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 422
beatitudes, four cardinal virtues Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, irenaeus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 442
beatitudes, kingdom of god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 415, 416, 421, 422, 433, 437
beatitudes, lords prayer petitions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, luther, m. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473
beatitudes, matthean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 409
beatitudes, reception history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 433, 437, 440, 442, 443, 460, 462, 463, 473, 474, 477
beatitudes, schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 477
beatitudes, two gospel versions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400, 416, 421, 422
beatitudes, wesley, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473, 474, 477
beatitudes Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 284, 285, 287, 288, 290, 291; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 399, 400, 409, 415, 416, 421, 422, 433, 437, 440, 442, 443, 460, 462, 463, 473, 474, 477
behaviour, doing good Hockey, The Role of Emotion in 1 Peter (2019) 147
behaviour Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 288, 289, 290
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287
believer, identity of Hockey, The Role of Emotion in 1 Peter (2019) 147
blessing, ironic on sinners Stuckenbruck, 1 Enoch 91-108 (2007) 409
blessing Stuckenbruck, 1 Enoch 91-108 (2007) 409
boundaries Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
celibacy Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
character Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
chastity Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
christ Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
christian (cristianî) Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 251
christianity = cristianismî Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 251
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 462
clothing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
community, christian Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 132
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 291; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
complaint Stuckenbruck, 1 Enoch 91-108 (2007) 281
confession Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
continence Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
continuity Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287
conversion, process Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 284, 287, 290, 291
conversion, psychological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 288
conversion, social/sociological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
cosmos Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
covenant, new Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
covenant Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
craftiness, teacher, as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
creation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
cult Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
david Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
dead sea scrolls vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
death of fable teller Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
debts Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
decision Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285
deficiency Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287, 288, 289, 290, 291
desire Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287, 290
dibelius, martin Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
dio chrysostom Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
disciple Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 132
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 132
dittography Stuckenbruck, 1 Enoch 91-108 (2007) 281
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 285, 289
divine being, the devil Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
divorce Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
drinking Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
economics, extortion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
economics, labor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
economics, poverty Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
economics, requisition (angareia) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
economics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
economy, economic conditions Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
emotion/emotional Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 290
enkrateia Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
entertainment, fables as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
eschatology/eschatological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287; Hockey, The Role of Emotion in 1 Peter (2019) 147
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98, 111; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
ethics\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 123
eucharist Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
eudaimonia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 399, 437
evil Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 288; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
fable tellers, jesus as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
food Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
forgiveness, of debt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
forgiveness, of sins Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
freedom Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285
fulfillment Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
fullness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 288, 289, 290
galilee, galilean Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
genre\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 123
gentleness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
gift Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 289
gnostic/gnosticism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284
goal/telos of philosophical life Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 409
god, omniscience of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
god, reign of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
golden rule Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123
good, the Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287, 290
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 127, 128, 132, 136
grace Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284
greek philosophy Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 288
grief Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
guilt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
happiness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 286, 287
hartin, patrick Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231, 232
health Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
hearts Stuckenbruck, 1 Enoch 91-108 (2007) 409
heaven, kingdom of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
heaven, sons of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
honor Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
humility Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
ignorance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287
immanent Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 289
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
inheritance, of the earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
irenaeus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 442
irony/ironical Stuckenbruck, 1 Enoch 91-108 (2007) 409
israel, israelite Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
israel Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
james, relationship to q Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
jesus, historical Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122
jesus, in matthew Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 296
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 127, 128
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
jew(ish), pharisees Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
jew(ish), scribes Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
jubilee year Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
judaism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
judgement, final (endgericht) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132, 136
judgement Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
justice, righteousness, human attribute Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
justice, righteousness, principle Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 127
justification Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 285
king, emperor, herod the great Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
kingdom of god, temporal dimensions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 433
kingdom of god/heaven, sons of the kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
kingdom of god/heaven Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 285, 287, 289
l material, didactic orientation of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
land Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
law, ius talionis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
law, roman Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
law, torah Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98, 111
law divine/mosaic/jewish Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
light of the world Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 128
liturgical expressions/elements Allison, 4 Baruch (2018) 199
lords prayer, as community prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 127, 128, 132, 136
lords prayer, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 136
love Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 105, 107
luther, martin Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473
macarism Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
macarisms Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
makarism Stuckenbruck, 1 Enoch 91-108 (2007) 409
marriage Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
martin, ralph Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
matthew, distinctives of Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 99, 105
matthew, five discourses Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
matthew (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 296
meier, john p. Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 232
mental Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285, 290
mercy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 284, 285, 286, 287, 288, 289, 290, 291
money Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
morality and' Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 296
moses Allison, 4 Baruch (2018) 199
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 296
murder Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
nag hammadi codices Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
nature, natural phenomena, earth, land Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
nature, natural phenomena, heaven, sky Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
oath, vow Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
oppression Stuckenbruck, 1 Enoch 91-108 (2007) 281
parable Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
paulus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
peace Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
perfection Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 291
persecution Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 92; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127; Stuckenbruck, 1 Enoch 91-108 (2007) 281
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
pharisees Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
philo of alexandria Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 290
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 128, 136
politics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
polycarp Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
pompey Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
poor Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 285, 286
poor in spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
poverty Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285, 286, 287, 288; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
privacy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
profanization Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
prophecy, israelite Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
prophet, fable and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
protest, fable as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
psychological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 288
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 281
q source Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
qumran, qumranic, anti-qumranic, immersions at qumran Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
qumran Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 92
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
reason Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
relationship Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 287, 289
religion, religious Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
religion passim, ritual, rite Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
renunciation Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
restraint Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
resurrection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
retaliation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
revelation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
rhetoric, allusion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
rhetoric, metaphor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
rhetoric, slander Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
rich/wealthy Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286
righteous Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
ropes, j.h. Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
sabbath Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
sacrality Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
sage Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
salt of the earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 128
schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 477
scribe Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
seeing god, beatitudes, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 460, 462
seeing god, beatitudes, gospel of thomas Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 443
seeing god, beatitudes, irenaeus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 442
seeing god, beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 421
seeing god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 421, 442, 443, 460, 462
sermon of the mount, interpretation of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
sermon of the mount, redaction of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124
sermon of the mount, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 132, 136
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96, 120, 121, 124, 128, 132, 136
sermon on the mount Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
shenoute of atripe, let our eyes Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 184
shunning or embracing the genre Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
sinai, sinai tradition Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
socratic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
soul, ascent of, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437, 463
soul, ascent of, beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
soul, ascent of, wesley, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 474
soul, ascent of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437, 463, 474
spirit, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
spirit/spiritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
subversive speech, fable as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
sudden/quick destruction Stuckenbruck, 1 Enoch 91-108 (2007) 281
suffering, characteristics Hockey, The Role of Emotion in 1 Peter (2019) 147
suffering, of christ Hockey, The Role of Emotion in 1 Peter (2019) 147
suffering, of the believer Hockey, The Role of Emotion in 1 Peter (2019) 147
suffering Hockey, The Role of Emotion in 1 Peter (2019) 147
testament of levi Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 92
theater, comedy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98
thecla Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
torah Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123, 127, 136
torah and prophets, great principle of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
urkatalog Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169