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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 5.18


ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως [ἂν] πάντα γένηται.For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished.


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

44 results
1. Hebrew Bible, Deuteronomy, 6.5, 9.19, 13.1-13.6, 24.1-24.2 (9th cent. BCE - 3rd cent. BCE)

6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 9.19. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.2. וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2. כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 9.19. For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also." 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 24.2. and she departeth out of his house, and goeth and becometh another man’s wife,"
2. 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."
3. Hebrew Bible, Genesis, 1.27, 2.24, 15.6 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 15.6. And he believed in the LORD; and He counted it to him for righteousness."
4. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE)

6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings."
5. Hebrew Bible, Leviticus, 18 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Malachi, 2.14-2.16 (9th cent. BCE - 3rd cent. BCE)

2.14. וַאֲמַרְתֶּם עַל־מָה עַל כִּי־יְהוָה הֵעִיד בֵּינְךָ וּבֵין אֵשֶׁת נְעוּרֶיךָ אֲשֶׁר אַתָּה בָּגַדְתָּה בָּהּ וְהִיא חֲבֶרְתְּךָ וְאֵשֶׁת בְּרִיתֶךָ׃ 2.15. וְלֹא־אֶחָד עָשָׂה וּשְׁאָר רוּחַ לוֹ וּמָה הָאֶחָד מְבַקֵּשׁ זֶרַע אֱלֹהִים וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וּבְאֵשֶׁת נְעוּרֶיךָ אַל־יִבְגֹּד׃ 2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ 2.14. Yet ye say: ‘Wherefore?’ Because the LORD hath been witness Between thee and the wife of thy youth, Against whom thou hast dealt treacherously, Though she is thy companion, And the wife of thy covet." 2.15. And not one hath done so Who had exuberance of spirit! For what seeketh the one? A seed given of God. Therefore take heed to your spirit, And let none deal treacherously against the wife of his youth." 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously."
7. Hebrew Bible, Numbers, 5.13 (9th cent. BCE - 3rd cent. BCE)

5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;"
8. Hebrew Bible, Proverbs, 3.11 (9th cent. BCE - 3rd cent. BCE)

3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction;"
9. Hebrew Bible, Jeremiah, 28.6, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

28.6. וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 28.6. even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!" 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
10. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

22a. —for I must speak the truth to you—this, I do declare, was my experience: those who had the most reputation seemed to me to be almost the most deficient, as I investigated at the god’s behest, and others who were of less repute seemed to be superior men in the matter of being sensible. So I must relate to you my wandering as I performed my Herculean labors, so to speak, in order that the oracle might be proved to be irrefutable. For after the public men I went to the poets, those of tragedies, and those of dithyrambs
11. Anon., 1 Enoch, 81.1, 93.2, 103.2, 106.19, 108.7 (3rd cent. BCE - 2nd cent. BCE)

81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 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
12. Anon., Jubilees, 1.29, 5.13, 31.32, 32.21 (2nd cent. BCE - 2nd cent. BCE)

1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 31.32. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him.
13. Anon., Testament of Issachar, 7.6-7.7 (2nd cent. BCE - 2nd cent. CE)

14. Dead Sea Scrolls, Damascus Covenant, 4.14-4.19, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.14-4.19, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Community Rule, 1.3 (2nd cent. BCE - 1st cent. CE)

18. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE)

13. But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Matthew 10:10; cf. Luke 10:7 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.
19. Josephus Flavius, Jewish War, 2.120-2.121, 2.160-2.161 (1st cent. CE - 1st cent. CE)

2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.
20. Mishnah, Avot, 1.6, 2.4 (1st cent. CE - 3rd cent. CE)

1.6. Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor." 2.4. He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure."
21. New Testament, 1 Peter, 1.5-1.12 (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.
22. New Testament, 2 Peter, 3.13 (1st cent. CE - 1st cent. CE)

3.13. But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness.
23. New Testament, Acts, 4.24, 9.28, 14.15, 15.5, 17.24 (1st cent. CE - 2nd cent. CE)

4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 9.28. He was with them going in and going out at Jerusalem 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands
24. New Testament, Apocalypse, 14.7, 21.1 (1st cent. CE - 1st cent. CE)

14.7. He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters! 21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.
25. New Testament, James, 2.14-2.16, 3.13, 3.17-3.18, 4.6, 5.9, 5.12 (1st cent. CE - 1st cent. CE)

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. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble. 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.
26. New Testament, Jude, 20, 3, 17 (1st cent. CE - 1st cent. CE)

27. New Testament, Ephesians, 1.3-1.14, 6.9 (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. 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him.
28. New Testament, Galatians, 5.13-5.14, 5.22-5.26 (1st cent. CE - 1st cent. CE)

5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 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. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another.
29. New Testament, Philippians, 3.5-3.7 (1st cent. CE - 1st cent. CE)

3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ.
30. New Testament, Romans, 2.17-2.24, 3.31, 12.2 (1st cent. CE - 1st cent. CE)

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. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God.
31. New Testament, John, 1.1-1.18, 2.19, 5.8-5.9, 5.16-5.18, 7.23, 9.11, 10.35, 13.34, 19.31, 20.1, 20.19 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 19.31. Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away. 20.1. Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you.
32. New Testament, Luke, 4.1-4.29, 5.18-5.26, 6.20-6.49, 10.25-10.28, 11.2, 12.1-12.4, 12.51, 16.17-16.18, 17.3, 21.31, 24.25-24.27, 24.44-24.47 (1st cent. CE - 1st cent. CE)

4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.19. Not finding a way to bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his cot into the midst before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 5.22. But Jesus, perceiving their thoughts, answered them, "Why are you reasoning so in your hearts? 5.23. Which is easier to say, 'Your sins are forgiven you;' or to say, 'Arise and walk?' 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 5.26. Amazement took hold on all, and they glorified God. They were filled with fear, saying, "We have seen strange things today. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 12.3. Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner chambers will be proclaimed on the housetops. 12.4. I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 17.3. Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
33. New Testament, Mark, 1.1-1.11, 2.9, 2.28, 4.10-4.12, 5.4, 6.6-6.13, 6.20-6.44, 6.46, 10.2-10.12, 11.25, 12.28-12.34, 13.1-13.2, 13.9, 13.11, 13.27, 13.31 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.28. Therefore the Son of Man is lord even of the Sabbath. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.20. 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. 6.46. After he had taken leave of them, he went up the mountain to pray. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.9. 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. 13.11. 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. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.31. Heaven and earth will pass away, but my words will not pass away.
34. New Testament, Matthew, 1.22, 1.23, 2.1, 2.2, 2.15, 3, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.23, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 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, 7.28, 7.29, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.17, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 10, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 11.23, 11.25, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.17, 12.39, 13, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14.15, 14.19, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 16.1, 16.18, 16.19, 18, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 18.34, 18.35, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.21, 21.4, 21.25, 21.43, 22.7, 22.30, 22.34, 22.35, 22.36, 22.37, 22.38, 22.39, 22.40, 23, 23.1, 23.2, 23.9, 23.12, 23.16, 23.17, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 24, 24.12, 24.30, 24.33, 24.35, 25, 25.34, 25.35, 27.25, 27.62, 27.63, 27.64, 27.65, 27.66, 28.2, 28.15, 28.18, 28.19, 28.20 (1st cent. CE - 1st cent. CE)

1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying
35. Clement of Alexandria, Exhortation To The Greeks, 1.8.2, 9.82.1, 9.82.3 (2nd cent. CE - 3rd cent. CE)

36. Tertullian, Apology, 46.18 (2nd cent. CE - 3rd cent. CE)

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

16b. אי הכי מאי איריא הכונס את הבתולה אפי' כונס את האלמנה נמי,הכא טריד והכא לא טריד,אי משום טרדא אפילו טבעה ספינתו בים נמי אלמה אמר רבי אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מן התפילין שהרי נאמר בהן פאר שנאמר (יחזקאל כד, יז) פארך חבוש עליך וגו',אמרי התם טרדא דרשות הכא טרדא דמצוה:, big strongמתני׳ /strong /big רחץ לילה הראשון שמתה אשתו אמרו לו תלמידיו למדתנו רבינו שאבל אסור לרחוץ אמר להם איני כשאר בני אדם אסטניס אני,וכשמת טבי עבדו קבל עליו תנחומין אמרו לו תלמידיו למדתנו רבינו שאין מקבלין תנחומין על העבדים אמר להם אין טבי עבדי כשאר כל העבדים כשר היה,חתן אם רוצה לקרות קרית שמע לילה הראשון קורא רבן שמעון בן גמליאל אומר לא כל הרוצה ליטול את השם יטול:, big strongגמ׳ /strong /big מ"ט דרבן (שמעון בן) גמליאל קסבר אנינות לילה דרבנן דכתיב (עמוס ח, י) ואחריתה כיום מר ובמקום אסטניס לא גזרו ביה רבנן: ,וכשמת טבי עבדו וכו':,ת"ר עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ותנחומי אבלים,מעשה ומתה שפחתו של רבי אליעזר נכנסו תלמידיו לנחמו כיון שראה אותם עלה לעלייה ועלו אחריו נכנס לאנפילון נכנסו אחריו נכנס לטרקלין נכנסו אחריו אמר להם כמדומה אני שאתם נכוים בפושרים עכשיו אי אתם נכוים אפילו בחמי חמין לא כך שניתי לכם עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ולא תנחומי אבלים אלא מה אומרים עליהם כשם שאומרים לו לאדם על שורו ועל חמורו שמתו המקום ימלא לך חסרונך כך אומרים לו על עבדו ועל שפחתו המקום ימלא לך חסרונך,תניא אידך עבדים ושפחות אין מספידין אותן ר' יוסי אומר אם עבד כשר הוא אומרים עליו הוי איש טוב ונאמן ונהנה מיגיעו אמרו לו אם כן מה הנחת לכשרים:,ת"ר אין קורין אבות אלא לשלשה ואין קורין אמהות אלא לארבע,אבות מאי טעמא אילימא משום דלא ידעינן אי מראובן קא אתינן אי משמעון קא אתינן אי הכי אמהות נמי לא ידעינן אי מרחל קא אתינן אי מלאה קא אתינן אלא עד הכא חשיבי טפי לא חשיבי,תניא אידך עבדים ושפחות אין קורין אותם אבא פלוני ואמא פלונית ושל ר"ג היו קורים אותם אבא פלוני ואמא פלונית,מעשה לסתור משום דחשיבי:,א"ר אלעזר מאי דכתיב (תהלים סג, ה) כן אברכך בחיי בשמך אשא כפי כן אברכך בחיי זו ק"ש בשמך אשא כפי זו תפלה ואם עושה כן עליו הכתוב אומר (תהלים סג, ו) כמו חלב ודשן תשבע נפשי ולא עוד אלא שנוחל שני עולמים העוה"ז והעולם הבא שנאמר (תהלים סג, ו) ושפתי רננות יהלל פי:,ר' אלעזר בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשכן בפורינו אהבה ואחוה ושלום וריעות ותרבה גבולנו בתלמידים ותצליח סופנו אחרית ותקוה ותשים חלקנו בגן עדן ותקננו בחבר טוב ויצר טוב בעולמך ונשכים ונמצא יחול לבבנו ליראה את שמך ותבא לפניך קורת נפשנו לטובה.,רבי יוחנן בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתציץ בבשתנו ותביט ברעתנו ותתלבש ברחמיך ותתכסה בעזך ותתעטף בחסידותך ותתאזר בחנינותך ותבא לפניך מדת טובך וענותנותך.,ר' זירא בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שלא נחטא ולא נבוש ולא נכלם מאבותינו,ר' חייא בתר דמצלי אמר הכי יהי רצון מלפניך ה' אלהינו שתהא תורתך אומנותנו ואל ידוה לבנו ואל יחשכו עינינו.,רב בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתתן לנו חיים ארוכים חיים של שלום חיים של טובה חיים של ברכה חיים של פרנסה חיים של חלוץ עצמות חיים שיש בהם יראת חטא חיים שאין בהם בושה וכלימה חיים של עושר וכבוד חיים שתהא בנו אהבת תורה ויראת שמים חיים שתמלא לנו את כל משאלות לבנו לטובה.,רבי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתצילנו מעזי פנים ומעזות פנים מאדם רע ומפגע רע מיצר רע מחבר רע משכן רע ומשטן המשחית ומדין קשה ומבעל דין קשה בין שהוא בן ברית בין שאינו בן ברית,ואע"ג דקיימי קצוצי עליה דרבי.,רב ספרא בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשים שלום 16b. The Gemara questions this: bIf so, why discussa case of bone who is marrying a virginin particular? bEven one who is marrying a widowis performing a mitzva and should balsobe exempt.,The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. bHere,in the case of one who marries a virgin, the groom is bpreoccupiedby his thoughts, bwhile here,in the case of one who marries a widow, bhe is not preoccupied. /b,The Gemara challenges: bIfa groom is exempt from the recitation of iShemasimply bdue to preoccupation,then bevenone who is preoccupied because bhis ship sank at sea shouldbe exempt. If so, bwhy then did Rabbi Abba bar Zavda saythat bRav said: A mourner is obligated in all the mitzvot mentioned in the Torah except forthe mitzva to don bphylacteries, asthe term bsplendor is statedwith regard to phylacteries, bas it is statedthat the prophet Ezekiel was prohibited to mourn and was told: b“Bind your splendor upon yourself”(Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite iShema /i, clearly preoccupation has no bearing upon one’s obligation.,The Gemara responds: Nevertheless, there is a distinction between the cases. bThere,it is a case of bpreoccupation with a voluntaryact, as there is no mitzva to be preoccupied with his mourning, but bhere,in the case of a groom, the cause of bthe preoccupation isthe bmitzvaitself., strongMISHNA: /strong The mishna relates another episode portraying unusual conduct by Rabban Gamliel. bHe bathed on the first night after his wife died. His students said to him:Have byounot btaught us, our teacher, that a mourner is prohibited to bathe?He answered them: bI am not like other people, I am delicate [ iistenis /i].For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.,Another exceptional incident is related: bAnd when his slave, Tavi, died,Rabban Gamliel baccepted condolences for hisdeath as one would for a close family member. bHis students said to him: Have younot btaught us, our teacher, that one does not accept condolences forthe death of bslaves?Rabban Gamliel said to his students: bMy slave, Tavi, is not like all the rest of the slaves, he was virtuousand it is appropriate to accord him the same respect accorded to a family member.,With regard to the recitation of iShemaon one’s wedding night, the Sages said that bif,despite his exemption, ba groom wishes to recite iShemaon the first night,he may do so. bRabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputationof a God-fearing person bmay assumeit, and consequently, not everyone who wishes to recite iShemaon his wedding night may do so., strongGEMARA: /strong With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: bWhat is the reasonthat bRabban Gamlieldid not practice the customs of mourning after his wife died? The Gemara answers: bHe holds thatacute mourning [ ianinut /i] is in effect only on the day of the death itself, but bacute mourning at night isonly bby rabbinic law, as it is written:“And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, band the end will be like a bitter day”(Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. bAnd in the case of a delicate person, the Sages did not issue a decreethat one should afflict himself during the period of acute mourning.,We learned in our mishna that: bWhen his servant, Tavi, died,Rabban Gamliel accepted condolences for him., bThe Sagestaught in a ibaraita /i: For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one recites neither the blessing of the mourners nor the consolation of the mourners. /b, bAn incidentis related that when bRabbi Eliezer’s maidservant died, his students entered to console him. When he saw themapproaching bhe went up to the second floor, and they went up after him. He entered the gatehouse [ ianpilon /i], and they entered after him. He entered the banquet hall [ iteraklin /i],and bthey entered after him.Having seen them follow him everywhere, bhe said to them: It seems to me that you would be burned by lukewarm water,meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. bNowI see that byou are not even burned by boiling hot water. Did I not teach you the following:For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one neither recites the blessing of the mourners nordoes he recite bthe consolation of the mourners,as the relationship between master and slave is not like a familial relationship? bRather, what does one say about themwhen they die? bJust as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservantwho died: bMay the Omnipresent replenish your loss,as the connection between a master and his slave is only ficial in nature., bIt was taught in another ibaraita /i: bOne does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over hima eulogy of sorts: bAlas, a good and loyal man who enjoyedthe fruits bof his hard labor. They said to him: If so, whatpraise bhave you left for virtuousJews? A Jewish person would be proud to be eulogized in that manner., bThe Sages taughtin a ibaraita /i: bOne may only call threepeople bpatriarchs,Abraham, Isaac, and Jacob, but not Jacob’s children. bAnd one may only call fourpeople bmatriarchs,Sarah, Rebecca, Rachel, and Leah.,The Gemara asks: bWhat is the reasonfor this exclusivity with regard to the bPatriarchs? If you saythat it is bbecause we do not know whether we descend from Reuben or from Simon,so we cannot accurately say our father Reuben, for example, bif so,with regard to the Matriarchs as well, bwe do not know whether we descend from Rachel or from Leah,and we should not call Rachel and Leah matriarchs either. bInstead,the reason the sons of Jacob are not called patriarchs is not for that reason, but because buntilJacob bthey are significantenough to be referred to as patriarchs, but bbeyondJacob, bthey are not significantenough to be referred to as patriarchs.,This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, bit was taught in another ibaraita /i: bOne may not refer to slaves and maidservants as father [ iabba /i] so-and-so or mother [ iimma /i] so-and-so. But they would callthe slaves and maidservants bof Rabban Gamliel “father so-and-so” and “mother so-and-so.” /b,The Gemara asks: Is a bstorycited in order bto contradictthe previously stated ihalakha /i? The Gemara answers: There is no contradiction; rather, bbecauseRabban Gamliel’s servants bwere significant,they were addressed with these honorifics.,The Gemara cites an aggadic statement concerning prayer and the recitation of iShema /i. bRabbi Elazar said: What isthe meaning of bthat which is written: “So I will bless You as I live, to Your name I will raise my hands”(Psalms 63:5)? bSo I will bless You as I live, refers to the recitation of iShema /i,and bto Your name I will raise my hands, refers tothe iAmida bprayer,which is characterized as lifting one’s hands to God. bAnd if one does so,recites iShemaand prays, bthe verse says about him: “As with fat and marrow, my soul will be satisfied”(Psalms 63:6). bAnd not onlydoes he receive this reward, bbut he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [ ireot /i], my mouth praises You”(Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.,The Gemara describes how bafter Rabbi Elazar concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bto cause to dwell in our lot love and brotherhood, peace and friendship. br bAnd may You make our borders rich in disciples br band cause us to ultimately succeed,that we will have a good bend and hope. br bAnd may You set our portion in the Garden of Eden, br band may You establish for us a good companion and a good inclination in Your world. br bAnd may we rise early and find the aspiration of our hearts to fear Your name, br band may the satisfaction of our souls come before You,i.e., may You hear our prayers that we may have spiritual contentment in this world bfor the best. /b,Similarly, the Gemara recounts that bafter Rabbi Yoḥa concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat You look upon our shame and behold our plight, br bthat You clothe Yourself in Your mercy, br band cover Yourself with Your might, br bthat You wrap Yourself in Your loving-kindness, br band gird Yourself with Your grace, br band may Your attributes of goodness and humility come before You. /b,Similarly, bafter Rabbi Zeira concluded his prayers he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat we not sin or shame ourselves, br band that we not disgrace ourselves before our forefathers, brin the sense that our actions should not disgrace the actions of our forefathers., bAfter Rabbi Ḥiyya prayed he said the following: br bMay it be Your will, Lord our God, br bthat Your Torah should be our vocation, br band may our heart not become faint nor our eyes dim. /b, bAfter his prayer, Rav said the following: br bMay it be Your will, Lord our God, br bthat You grant us long life, a life of peace, br ba life of goodness, a life of blessing, br ba life of sustece, a life of freedom of movementfrom place to place, where we are not tied to one place, br ba life of dread of sin, a life without shame and disgrace, br ba life of wealth and honor, br ba life in which we have love of Torah and reverence for Heaven, br ba life in which You fulfill all the desires of our heart for good. /b, bAfter his prayer, RabbiYehuda HaNasi bsaid the following: br bMay it be Your will, Lord our God, and God of our forefathers, br bthat You save us from the arrogant and from arrogancein general, br bfrom a bad man, from a bad mishap, br bfrom an evil instinct, from a bad companion, br bfrom a bad neighbor, from the destructive Satan, br bfrom a harsh trial and from a harsh opponent, br bwhether he is a member of the covet,a Jew, br bor whether he is not a member of the covet. /b, bAndthe Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day bdespite the fact thatroyal bofficers stoodwatch bover RabbiYehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance., bAfter his prayer, Rav Safra said the following: br bMay it be Your will, Lord our God, that You establish peace /b
38. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו 31a. bwho wagered with each otherand bsaid: Anyone who will go and aggravate Hillelto the point that he reprimands him, bwill take four-hundred izuz /i. bOne of them said: I will aggravate him. That daythat he chose to bother Hillel bwas Shabbat eve, and Hillel was washingthe hair on bhis head. He went and passed the entrance toHillel’s bhouseand in a demeaning manner bsaid: Who here is Hillel, who here is Hillel?Hillel bwrapped himselfin a dignified garment band went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask.Hillel bsaid to him: Ask, my son, ask.The man asked him: bWhy are the heads of Babylonians oval?He was alluding to and attempting to insult Hillel, who was Babylonian. bHe said to him: My son, you have asked a significant question.The reason is bbecause they do not have clever midwives.They do not know how to shape the child’s head at birth.,That man bwent and waited one hour,a short while, breturnedto look for Hillel, band said: Who here is Hillel, who here is Hillel?Again, Hillel bwrapped himself and went out to greet him.Hillel bsaid to him: My son, what do you seek?The man bsaid to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy are the eyes of the residents of Tadmor bleary [ iterutot /i]?Hillel bsaid to him: My son, you have asked a significant question.The reason is bbecause they live among the sandsand the sand gets into their eyes.,Once again the man bwent, waited one hour, returned, and said: Who here is Hillel, who here is Hillel?Again, bhe,Hillel, bwrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy do Africans have wide feet?Hillel bsaid to him: You have asked a significant question.The reason is bbecause they live in marshlandsand their feet widened to enable them to walk through those swampy areas.,That man bsaid to him: I have manymore bquestions to ask, but I am afraid lest you get angry.Hillel bwrapped himself and sat before him,and bhe said to him: All ofthe bquestions that you have to ask, askthem. The man got angry and bsaid to him: Are you Hillel whom they callthe iNasiof Israel? He said to him: Yes. He said to him: Ifit bis you,then bmay there not be many like you in Israel.Hillel bsaid to him: My son, for whatreason do you say this? The man bsaid to him: Because I lost four hundred izuzbecause of you.Hillel bsaid to him: Be vigilant of your spiritand avoid situations of this sort. bHillel is worthy of having you lose four hundred izuzandanother bfour hundred izuzon his account, and Hillel will not get upset. /b, bThe Sages taught:There was ban incident involving one gentile who came before Shammai.The gentile bsaid to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah.The gentile bsaid to him:With regard to bthe WrittenTorah, bI believe you, butwith regard to bthe OralTorah, bI do not believe you. Convert me on condition that you will teach meonly the bWritten Torah.Shammai bscolded him and cast him out with reprimand.The same gentile bcame before Hillel,who bconverted himand began teaching him Torah. bOn the first day, heshowed him the letters of the alphabet and bsaid to him: iAlef /i, ibet /i, igimmel /i, idalet /i. The next day he reversedthe order of the letters and told him that an ialefis a itavand so on. The convert bsaid to him: But yesterday you did not tell me that.Hillel bsaid to him:You see that it is impossible to learn what is written without relying on an oral tradition. bDidn’t you rely on me?Therefore, you should balso rely on mewith regard to the matter bof the OralTorah, and accept the interpretations that it contains.,There was banother incident involving one gentile who came before Shammaiand bsaid toShammai: bConvert me on condition that you teach me the entire Torah while I am standing on one foot.Shammai bpushed himaway bwith the builder’s cubit in his hand.This was a common measuring stick and Shammai was a builder by trade. The same gentile bcame before Hillel. He converted himand bsaid to him:That bwhich is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b,There was banother incident involving one gentile who was passing behind the study halland bheard the voice of a teacher who wasteaching Torah to his students and bsayingthe verse: b“And these are the garments which they shall make: A breastplate, and an iefod, /iand a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). bThe gentile said: Thesegarments, bfor whom are theydesignated? The students bsaid to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammaiand bsaid to him: Convert me on condition that you install meas High Priest. Shammai bpushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b,Hillel bsaid to him,to the convert: bIs it notthe way of the world that bonly one who knows the protocols [ itakhsisei /i]of royalty bis appointed king? Goand blearn the royal protocolsby engaging in Torah study. bHe went and readthe Bible. bWhen he reachedthe verse which says: b“And the common man that draws near shall be put to death”(Numbers 1:51), the convert bsaid toHillel: bWith regard to whom is the verse speaking?Hillel bsaid to him: Even with regard to David, king of Israel. The convert reasoned an ia fortioriinference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn”(Exodus 4:22), and nevertheless bit is written about them: And the common man that draws near shall be put to death; a mere convert who camewithout merit, bwithnothing more than bhis staff and traveling bag, all the more sothat this applies to him, as well.,The convert bcame before Shammaiand btold himthat he retracts his demand to appoint him High Priest, saying: bAm I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hilleland bsaid to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence.The Gemara relates: bEventually, the threeconverts bgathered togetherin bone place,and bthey said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b,The Gemara continues discussing the conduct of the Sages, citing that bReish Lakish said: Whatis the meaning of bthat which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge,the fear of the Lord is his treasure” (Isaiah 33:6)? bFaith; that is the order of iZera /i’ iim /i, Seeds,in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). bYour times; that is the order of iMoed /i, Festival,which deals with the various occasions and Festivals that occur throughout the year. bStrength; that is the order of iNashim /i, Women. Salvations; that is the order of iNezikin /i, Damages,as one who is being pursued is rescued from the hands of his pursuer. bWisdom; that is the order of iKodashim /i, Consecrated Items. And knowledge; that is the order of iTeharot /i, Purity,which is particularly difficult to master. bAnd evenif a person studies and masters all of these, b“the fear of the Lord is his treasure,”it is preeminent.,With regard to the same verse, bRava said:After departing from this world, bwhen a person is brought to judgmentfor the life he lived in this world, bthey say to himin the order of that verse: Did byou conduct business faithfully?Did byou designate times for Torahstudy? Did byou engage in procreation? Did you await salvation? Did you engagein the dialectics of bwisdomor understand bone matter from another? And, nevertheless,beyond all these, bif the fear of the Lord is his treasure, yes,he is worthy, and bif not, no,none of these accomplishments have any value. There is ba parablethat illustrates this. bA person who said to his emissary: Bring a ikorof wheat up to the attic for meto store there. The messenger bwent and brought it up for him. He said to the emissary:Did byou mix a ikavof iḥomton /i,a preservative to keep away worms, binto it for me? He said to him: No. He said to him:If so, it would have been bpreferable had you not brought it up.of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a ihalakhathat was btaughtin bthe schoolof bRabbi Yishmael: A personwho sells wheat bmay, iab initio /i, bmix a ikavof iḥomtoninto a ikorof grain and need not be concernedthat by selling it all at the price of grain he will be guilty of theft, as the ikavof iḥomtonis essential for the preservation of the wheat., bRabba bar Rav Huna said: Any person who has Torah in him but does not have /b
39. Origen, Commentary On The Song of Songs, 3.12 (3rd cent. CE - 3rd cent. CE)

40. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE)

4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young.
41. Origen, On First Principles, 1.1.9, 1.2.13, 2.8.3, 4.2.6, 4.2.8, 4.3.5 (3rd cent. CE - 3rd cent. CE)

1.1.9. Here, if any one lay before us the passage where it is said, Blessed are the pure in heart, for they shall see God, from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e., to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which comes down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, You will find a divine sense. For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term heart repeatedly used instead of mind, i.e., intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ. 2.8.3. But perhaps this question is asked, If it be the understanding which prays and sings with the spirit, and if it be the same which receives both perfection and salvation, how is it that Peter says, Receiving the end of your faith, even the salvation of your souls? If the soul neither prays nor sings with the spirit, how shall it hope for salvation? Or when it attains to blessedness, shall it be no longer called a soul? Let us see if perhaps an answer may be given in this way, that as the Saviour came to save what was lost, that which formerly was said to be lost is not lost when it is saved; so also, perhaps, this which is saved is called a soul, and when it has been placed in a state of salvation will receive a name from the Word that denotes its more perfect condition. But it appears to some that this also may be added, that as the thing which was lost undoubtedly existed before it was lost, at which time it was something else than destroyed, so also will be the case when it is no longer in a ruined condition. In like manner also, the soul which is said to have perished will appear to have been something at one time, when as yet it had not perished, and on that account would be termed soul, and being again freed from destruction, it may become a second time what it was before it perished, and be called a soul. But from the very signification of the name soul which the Greek word conveys, it has appeared to a few curious inquirers that a meaning of no small importance may be suggested. For in sacred language God is called a fire, as when Scripture says, Our God is a consuming fire. Respecting the substance of the angels also it speaks as follows: Who makes His angels spirits, and His ministers a burning fire; and in another place, The angel of the Lord appeared in a flame of fire in the bush. We have, moreover, received a commandment to be fervent in spirit; by which expression undoubtedly the Word of God is shown to be hot and fiery. The prophet Jeremiah also hears from Him, who gave him his answers, Behold, I have given My words into your mouth a fire. As God, then, is a fire, and the angels a flame of fire, and all the saints are fervent in spirit, so, on the contrary, those who have fallen away from the love of God are undoubtedly said to have cooled in their affection for Him, and to have become cold. For the Lord also says, that, because iniquity has abounded, the love of many will grow cold. Nay, all things, whatever they are, which in holy Scripture are compared with the hostile power, the devil is said to be perpetually finding cold; and what is found to be colder than he? In the sea also the dragon is said to reign. For the prophet intimates that the serpent and dragon, which certainly is referred to one of the wicked spirits, is also in the sea. And elsewhere the prophet says, I will draw out my holy sword upon the dragon the flying serpent, upon the dragon the crooked serpent, and will slay him. And again he says: Even though they hide from my eyes, and descend into the depths of the sea, there will I command the serpent, and it shall bite them. In the book of Job also, he is said to be the king of all things in the waters. The prophet threatens that evils will be kindled by the north wind upon all who inhabit the earth. Now the north wind is described in holy Scripture as cold, according to the statement in the book of Wisdom, That cold north wind; Sirach 43:20 which same thing also must undoubtedly be understood of the devil. If, then, those things which are holy are named fire, and light, and fervent, while those which are of an opposite nature are said to be cold; and if the love of many is said to wax cold; we have to inquire whether perhaps the name soul, which in Greek is termed ψυχή, be so termed from growing cold out of a better and more divine condition, and be thence derived, because it seems to have cooled from that natural and divine warmth, and therefore has been placed in its present position, and called by its present name. Finally, see if you can easily find a place in holy Scripture where the soul is properly mentioned in terms of praise: it frequently occurs, on the contrary, accompanied with expressions of censure, as in the passage, An evil soul ruins him who possesses it; Sirach 6:4 and, The soul which sins, it shall die. For after it has been said, All souls are Mine; as the soul of the father, so also the soul of the son is Mine, it seemed to follow that He would say, The soul that does righteousness, it shall be saved, and The soul which sins, it shall die. But now we see that He has associated with the soul what is censurable, and has been silent as to that which was deserving of praise. We have therefore to see if, perchance, as we have said is declared by the name itself, it was called ψυχή, i.e., anima, because it has grown cold from the fervour of just things, and from participation in the divine fire, and yet has not lost the power of restoring itself to that condition of fervour in which it was at the beginning. Whence the prophet also appears to point out some such state of things by the words, Return, O my soul, unto your rest. From all which this appears to be made out, that the understanding, falling away from its status and dignity, was made or named soul; and that, if repaired and corrected, it returns to the condition of the understanding.
42. Gregory of Nazianzus, Letters, 1 (4th cent. CE - 4th cent. CE)

43. Gregory of Nazianzus, Letters, 1 (4th cent. CE - 4th cent. CE)

44. Gregory of Nazianzus, Orations, 1.6, 2.39 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
(biblical) law,lawlessness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
affiliation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
allegory,boyarin on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
alms Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122, 136
almsgiving,charity Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
antitheses Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122, 127
apocalyptic Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
apocrypha Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 28
aqiva,r. Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
aramaic Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 24, 127
asceticism Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
asia minor Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 279
attikos Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
basil of caesarea Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
beatitudes,reception history Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 474
beatitudes,two gospel versions Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400
beatitudes,wesley,j. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 474
beatitudes Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474
behavioural sciences Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
belief,believer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
belief and faith Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
ben sira Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 127
bernardi,jean Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
bet hillel Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 126, 127
bet shammai Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 125, 126, 127
betz,hans dieter Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132
bible,oral law and Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
bible,rewriting the scriptures,concept of Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
biblical Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
boyarin,daniel,on allegory Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
bread Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
christ Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116
christian jew Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 12
christian judaism Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 12, 26
christianity,early history Esler (2000), The Early Christian World, 145
christianity Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 12, 26
christology,christological,high christology,lower christology Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
christology Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 12
church Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
circumcision Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132
clement of alexandria,christian contemplative (γνωστικός) Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 177
community,christian Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135, 136
community prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
constellations,on scriptural interpretation Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 177
conversion,accounts of miracles as impetus for Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
conversion,christian anxieties about the sincerity of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
conversion,models/variations Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
cosmology Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 146, 149
councils of the church,nicaea 325,nicene creed,and nicene theology Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
covenant,new Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 124
covenant Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 124
creation Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 145
cyril of alexandria,nestorius and Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
cyril of alexandria,nonnus influenced by Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
david Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 102
day of judgement,last judgement Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
de jonge,marinus Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131
dead sea scrolls vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
disciples of jesus,following jesus Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 135
disciples of jesus Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 124, 135
earth Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138, 146, 149
editing (process) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
elephantine Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 127
end of days/last days,eschaton Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108, 120
end of days tribulation Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
epiphanios (bishop of salamis),conversion of joseph of tiberias,recounted by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
eschatological prophet,non-eschatological Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
eschatology,eschatological,belonging to the end-of-days,messianic age Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120, 121
eschatology Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135, 146, 149
essenes,celibacy Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 132
essenes (see also qumran) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
ethics Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
evil Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
exception clause Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
exegesis,exegetical,interpretation of scripture,jesus command of scriptural exegesis Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108, 121
faith,faithfulness Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
fast Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
fasting Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
father,in the heavens Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
father Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138, 149
festivals,non-christian,in early christian literature Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 59
festivals,non-christian,in rabbinic literature Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43
food laws Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132
forgiveness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
frei,on the soul Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
galilee,galilean Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
gentile Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105, 279
gentiles,in christian discourse Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132
gentleness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
god,omniscience of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
god,will of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121
golden rule Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121
gospel,of mark Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116
gospel,of matthew Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 135, 136, 138
gospel/gospels Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
gregory of nyssa Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
grief Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
guilt Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
hartin,patrick Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232
heaven,kingdom of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 146
heaven,lord of (and earth) Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 149
heaven Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138, 146, 149
heavenly/angelic redeemer v-vi Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
hebrew bible/old testament/scripture,abolishing scripture Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
hebrew bible/old testament/scripture,fulfilling scripture Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
hebrew bible/old testament/scripture Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
hermeneutics,hermeneutical key Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
high priest,chief priests,hillel,the school of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
hillel the elder Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
historical tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105, 292
honor Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121
hope Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
humility Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
hypocrisy Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43
immersion Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
intensification Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
interpreter of the torah,as messianic function,jesus as Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 141
islam Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
israel Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
james,law in Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177
james,term brothers in Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229
jerusalem,destruction of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116
jesus,and torah observance Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387
jesus,as a prophetic anointed of the spirit Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
jesus,as bearer of gods logos Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
jesus,as the anointed one,the messiah Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
jesus,as torah-righteous,torah-sage Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
jesus,disciples,early followers,messianic movement Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
jesus,divine status Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 121, 141
jesus,historical Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122
jesus,in relation to the temple Ganzel and Holtz (2020), Contextualizing Jewish Temples, 167
jesus,kingly/davidic messiahship/descent Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
jesus,matthean Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 121, 124, 127, 135, 149
jesus,on the sabbath Ganzel and Holtz (2020), Contextualizing Jewish Temples, 167
jesus,priestly (aaronic) connection Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
jesus,relationship of to god Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 149
jesus-centered tradition Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
jewish-christian tradition,custom Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
jewish christianity,literary productions Esler (2000), The Early Christian World, 145
jewish culture,oral law Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
jewish other,religious sensitivity Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
jewish other,ritual Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
jews Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
jordan river Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
joseph of tiberias Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
judah the patriarch,judaic traditions,law in Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 177
judaism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
jude,letter of Esler (2000), The Early Christian World, 145
judgement,final (endgericht) Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
justice Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 124, 127, 135
kingdom of god/heaven,sons of the kingdom Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 120
kingdom of god/heaven Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
kingdom of heaven Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
kyrios Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
law,in early christian theology Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59
law,in matthew Esler (2000), The Early Christian World, 145
law divine/mosaic/jewish Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
letter of severus of minorca on the conversion of the jews,mass conversion recounted in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
life Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
light,true light Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
light of the world Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
logion Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
logoization,torah as logos Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
logos/gods word Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
lords prayer,address of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
lords prayer,as community prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
lords prayer,matthean Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 127, 135, 136, 138
lords prayer,structure of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 124, 136, 138
lords prayer Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
love Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
luke,using matthew Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105
macarism Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
marcion Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 146
marriage (see also divorce) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105
martin,g. currie Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229
maslov,boris Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
matthean community,matthew,gospel of Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
matthean community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
matthew,attitude toward temple cult Ganzel and Holtz (2020), Contextualizing Jewish Temples, 167
matthew,distinctives of Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 95, 96, 103, 104, 105
matthew,five discourses Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400
matthew,gospel of Esler (2000), The Early Christian World, 145; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387
matthew,on the pharisees Ganzel and Holtz (2020), Contextualizing Jewish Temples, 157
matthew,on the sabbath Ganzel and Holtz (2020), Contextualizing Jewish Temples, 167
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 135
meaning,nonsensible Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
meier,john p. Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131, 132; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 232
mercy Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
messiah,gods anointed,messiahship,messianic,davidic,kingly Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
messiah,gods anointed,of aaron Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
messiah,gods anointed,prophetic messiahship Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
messiah,gods anointed,second temple messianic beliefs Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
metaphor Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
minim stories,in the babylonian talmud,common features of Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43
moses,mosaic,as bearer/deliverer of gods word/logos Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
moses Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105
nestorius Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
new perspective on paul Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
nicaea,first council of (325),nicene creed,and nicene theology Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
nonnus,paraphrase of the gospel of john,rewriting the scriptures,concept of Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
nonnus,paraphrase of the gospel of john Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
opperwall,daniel Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
parable Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
paulus Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121
peace Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
pentateuch Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108, 141
persecution Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
petitions of the lords prayer,sixth Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
petitions of the lords prayer,third Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
petitions of the lords prayer,we Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
petitions of the lords prayer,you Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136, 146
pharisaic tradition/halakha Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
pharisees,in matthew Ganzel and Holtz (2020), Contextualizing Jewish Temples, 157
pharisees,torah-sages,pharisaic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
pharisees Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 132; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 49
piety,deeds of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
piety,trilogy of pious actions →alms,fast,prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
piety Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127, 135, 136
platonism Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
power Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 149
prayer,practice of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
priests,priesthood Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
privacy Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
prologue,johannine Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
prophets,gods messengers,false prophets Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
prophets,gods messengers Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121, 141
ps-apollinaris,metaphrasis of the psalms,rewriting the scriptures,concept of Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
punishment Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
q-source Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
q source Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 121
qumran documents Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105
rabbinic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108, 121
reason Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
reinhartz,adele Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131
repentance,rewriting the scriptures,concept of Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
resurrection Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
reward Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
sabbath,halakha Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
sabbath,in matthew Ganzel and Holtz (2020), Contextualizing Jewish Temples, 167
sabbath Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
salt of the earth Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
salvation Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138
samaritan Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 279
satan,devil,belial,melkhiresha,evil one,angel of darkness Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 120
scribes Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 49
scripture,and emptiness\x9d (req) Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 59
scripture,and emptiness (req) Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 59
scripture,debates over correct interpretation of,in late antiquity Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 59
scripture,theological implications of Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 59
scripture Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
second temple period,jewry,tradition Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 121
septuagint Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387
sermon of the mount,interpretation of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 124
sermon of the mount,redaction of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124
sermon of the mount,structure of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 122, 124, 135, 136
sermon of the mount Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116, 120, 121, 124, 136
sermon on the mount Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 43, 59; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 121
sermon on the plain Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
shammai,school Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105, 292
shammai (see also subject index) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105, 292
sinai,sinai tradition Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 124
sins,transgressions,sinners,forgiveness of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120, 121
slavemaster Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 149
smith,mark Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
social identity theory Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 52
social significance /\u2009distinction Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105
sokrates of constantinople,attikoss healing and conversion of a paralytic jew recounted by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 186
son of god,gods chosen Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
soul,ascent of,wesley,j. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 474
soul,ascent of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 474
soul,origen on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
spirit (of god),holy spirit,gift of Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
synagogue,in matthew Ganzel and Holtz (2020), Contextualizing Jewish Temples, 157
synagogue Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
synoptic,problem Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 105
synoptic gospels,tradition,pre-synoptic v-vi Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 141
temptation Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 120, 121
tertullian Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
testaments of the twelve patriarchs Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 131
texts,sensible features of' Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 237
theōsis Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 58
throne of god Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 146
time Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 224
torah Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 127, 135, 136; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108, 141
torah (law) Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 387
torah and prophets,commandments Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
torah and prophets Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
transfiguration Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
virtue Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135, 136
way of life Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
wesley,john Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 474
wisdom Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127, 135, 138
wissenschaft des judentums Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 279