Tiresias: The Ancient Mediterranean Religions Source Database

8258

New Testament, Matthew, 5.27-5.28
Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. You have heard that it was said, 'You shall not commit adultery;'
Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart.

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33 results
1. Hebrew Bible, Deuteronomy, 5.1-5.21, 24.1 (9th cent. BCE - 3rd cent. BCE) 5.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם׃ 5.1. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מצותו [מִצְוֺתָי׃] 5.2. וַיְהִי כְּשָׁמְעֲכֶם אֶת־הַקּוֹל מִתּוֹךְ הַחֹשֶׁךְ וְהָהָר בֹּעֵר בָּאֵשׁ וַתִּקְרְבוּן אֵלַי כָּל־רָאשֵׁי שִׁבְטֵיכֶם וְזִקְנֵיכֶם׃ 5.2. יְהוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב׃ 5.3. לֹא אֶת־אֲבֹתֵינוּ כָּרַת יְהוָה אֶת־הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים׃ 5.3. בְּכָל־הַדֶּרֶךְ אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ לְמַעַן תִּחְיוּן וְטוֹב לָכֶם וְהַאֲרַכְתֶּם יָמִים בָּאָרֶץ אֲשֶׁר תִּירָשׁוּן׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 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׃ 5.1. And Moses called unto all Israel, and said unto them: Hear, O Israel, the statutes and the ordices which I speak in your ears this day, that ye may learn them, and observe to do them." 5.2. The LORD our God made a covet with us in Horeb." 5.3. The LORD made not this covet with our fathers, but with us, even us, who are all of us here alive this day." 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.13. Six days shalt thou labour, and do all thy work;" 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour." 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s." 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 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,"
2. Hebrew Bible, Exodus, 20.1-20.17, 21.12 (9th cent. BCE - 3rd cent. BCE) 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 21.12. מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת׃ 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 21.12. He that smiteth a man, so that he dieth, shall surely be put to death."
3. Hebrew Bible, Genesis, 3.5, 6.5 (9th cent. BCE - 3rd cent. BCE) 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."
4. Hebrew Bible, Leviticus, 19.2, 19.18-19.19, 24.17 (9th cent. BCE - 3rd cent. BCE) 19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 24.17. וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃ 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together." 24.17. And he that smiteth any man mortally shall surely be put to death."
5. Hebrew Bible, 1 Samuel, 16.7 (8th cent. BCE - 5th cent. BCE) 16.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוָה יִרְאֶה לַלֵּבָב׃ 16.7. But the Lord said to Shemu᾽el, Look not on his countece, nor on the height of his stature; because I have refused him: for it is not as a man sees; for a man looks on the outward appearance, but the Lord looks on the heart."
6. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 715e. when he is young, but at its keenest when he is old. Clin. Very true. Ath. What, then, is to be our next step? May we not assume that our immigrants have arrived and are in the country, and should we not proceed with our address to them? Clin. of course. Ath. Let us, then, speak to them thus:— O men, that God who, as old tradition tells, holdeth the beginning, the end, and the center of all things that exist
7. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
8. Dead Sea Scrolls, Damascus Covenant, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)
9. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)
10. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)
11. Dead Sea Scrolls, Community Rule, 1.3 (2nd cent. BCE - 1st cent. CE)
12. Anon., Didache, 1.2-1.5, 2.4-2.5, 2.7, 3.1-3.2, 3.6-3.10, 5.1-5.2, 6.1-6.3 (1st cent. CE - 2nd cent. CE)
13. Josephus Flavius, Jewish War, 2.135, 2.139 (1st cent. CE - 1st cent. CE) 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous;
14. Josephus Flavius, Against Apion, 2.217 (1st cent. CE - 1st cent. CE) 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation;
15. Mishnah, Avot, 1.2 (1st cent. CE - 3rd cent. CE) 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety."
16. Mishnah, Berachot, 4.4 (1st cent. CE - 3rd cent. CE) 4.4. Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer."
17. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE) 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world."
18. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE) 8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel."
19. 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.
20. New Testament, Acts, 9.28 (1st cent. CE - 2nd cent. CE) 9.28. He was with them going in and going out at Jerusalem
21. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE) 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.
22. New Testament, Ephesians, 1.3-1.14 (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.
23. New Testament, Hebrews, 13.22-13.25 (1st cent. CE - 1st cent. CE) 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen.
24. New Testament, Romans, 2.17-2.24 (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.
25. New Testament, John, 1.1-1.18, 5.23, 12.27, 13.12-13.17 (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. 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them.
26. New Testament, Luke, 1.75, 4.1-4.29, 6.17-6.49, 11.42-11.44, 11.46-11.47, 11.52, 18.20, 22.42, 22.54, 22.63-22.71, 24.15-24.17, 24.25-24.27, 24.44-24.47 (1st cent. CE - 1st cent. CE) 1.75. In holiness and righteousness before him all the days of our life. 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. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 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. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.54. They seized him, and led him away, and brought him into the high priest's house. But Peter followed from a distance. 22.63. The men who held Jesus mocked him and beat him. 22.64. Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you? 22.65. They spoke many other things against him, insulting him. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM. 22.71. They said, "Why do we need any more witness? For we ourselves have heard from his own mouth! 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.25. 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.
27. New Testament, Mark, 1.1-1.11, 4.1-4.13, 6.20-6.44, 6.46, 7.21, 9.47, 10.11-10.12, 10.19, 10.43, 14.36, 14.53, 14.55-14.65 (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. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 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.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 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. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands.
28. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)
29. Anon., Sifre Deuteronomy, 122 (2nd cent. CE - 4th cent. CE)
30. Irenaeus, Refutation of All Heresies, 1.27.2, 3.12.12, 4.13.1, 4.33.15, 4.34 (2nd cent. CE - 3rd cent. CE) 4.34. After, then, we have succinctly explained the powers of the secret arts practised among these (magicians), and have shown their easy plan for the acquisition of knowledge, neither are we disposed to be silent on the following point, which is a necessary one - how that, loosing the seals, they restore the sealed letters, with the actual seals themselves. Melting pitch, resin, and sulphur, and moreover asphalt, in equal parts, (and) forming the ointment into a figure, they keep it by them. When, however, it is time to loose a small tablet, smearing with oil their tongue, next with the latter anointing the seal, (and) heating the drug with a moderate fire, (the sorcerers) place it upon the seal; and they leave it there until it has acquired complete consistence, and they use it in this condition as a seal. But they say, likewise, that wax itself with fir-wood gum possesses a similar potency, as well as two parts of mastich with one part of dry asphalt. But sulphur also by itself effects the purpose tolerably well, and flower of gypsum strained with water, and of gum. Now this (last mixture) certainly answers most admirably also for sealing molten lead. And that which is accomplished by the Tuscan wax, and refuse of resin, and pitch, and asphalt, and mastich, and powdered spar, all being boiled together in equal parts, is superior to the rest of the drugs which I have mentioned, while that which is effected by the gum is not inferior. In this manner, then, also, they attempt to loose the seals, endeavouring to learn the letters written within. These contrivances, however, I hesitated to narrate in this book, perceiving the danger lest, perchance, any knavish person, taking occasion (from my account), should attempt (to practise these juggleries). Solicitude, however, for many young persons, who could be preserved from such practices, has persuaded me to teach and publish, for security's sake, (the foregoing statements). For although one person may make use of these for gaining instruction in evil, in this way somebody else will, by being instructed (in these practices), be preserved from them. And the magicians themselves, corrupters of life, will be ashamed in plying their art. And learning these points that have been previously elucidated by us, they will possibly be restrained from their folly. But that this seal may not be broken, let me seal it with hog's lard and hair mixed with wax.
31. Justin, Dialogue With Trypho, 44.2 (2nd cent. CE - 2nd cent. CE)
32. 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
33. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) 81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל 81b. bSit properlyand do not act in a revolting manner. Satan then bsaid to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it intothe cup. bThey berated himfor acting this way, at which point Satan pretended to bsinkdown band die. They heardpeople around them bsaying: Peleimu killed a man! Peleimu killed a man!Peleimu bfled and hid himself in the bathroom.Satan bfollowed himand bfell before him. Upon seeing thatPeleimu bwas suffering, he revealed himself to him.Satan bsaid to him: What is the reason that you spoke this way,provoking me by saying: An arrow in the eye of Satan? He replied: bBut what then should I say?Satan bsaid to him: Let the Master,i.e., Peleimu, bsay:Let bthe Merciful One rebuke the Satan. /b,The Gemara relates: bRabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his facein prayer: bMay the Merciful One save us from the evil inclination. One day his wife heard himsaying this prayer. bShe said: After all, it has been several years since he has withdrawn fromengaging in intercourse with bmedue to his advanced years. bWhat is the reason that he says thisprayer, as there is no concern that he will engage in sinful sexual behavior?, bOne day,while bhe was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta,a well-known prostitute, breturning from my dayat work. bHe propositioned her. She said to him: Give me that pomegranate from the top of the treeas payment. bHe leapt up, went,and bbrought it to her,and they engaged in intercourse., bWhen he came home, his wife was lightinga fire in the boven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incidentoccurred; he told her that he engaged in intercourse with a prostitute. bShe said to him: It was I. He paid no attention to her,thinking she was merely trying to comfort him, buntil she gave him signsthat it was indeed she. bHe said to her: I, in any event, intended to transgress.The Gemara relates: bAll the days of that righteous man he would fastfor the transgression he intended to commit, buntil he died by that deathin his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. bAs it is taughtin a ibaraitaconcerning a husband who nullified the vow of his wife: b“Her husband has made them null; and the Lord will forgive her”(Numbers 30:13). bWith regard to whatcase bis the verse speaking?Why would the woman require forgiveness if her husband has nullified her vow? It is referring bto a woman who vowedto bbe a nazirite, and her husband heard and nullified hervow. bAnd she did not know that her husband had nullified hervow, band she drank wine and contracted impurity from a corpse,violating her presumed vow.,The Gemara relates: bWhen Rabbi Akiva came to this verse he would cry. He said: And ifwith regard to bone who intended to eat pork, andkosher blamb came up in his hand,like this woman who intended to violate her vow but in fact did not, bthe Torahnevertheless bsays: She requires atonement and forgiveness, all the more sodoes bone who intended to eat pork and pork came up in his handrequire atonement and forgiveness., bIn a similar manner, youcan bsaythat the same lesson can be derived from the verse: b“Though he know it not, yet is he guilty, and shall bear his iniquity”(Leviticus 5:17). bWhen Rabbi Akiva came to this verse he would cry.He said: bAnd ifwith regard to bone who intended to eatpermitted bfat, andforbidden bfatmistakenly bcame up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more sois this true for bone who intended to eatforbidden bfat andforbidden bfat came up in his hand. Isi ben Yehuda sayswith regard to the verse b“Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve,since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that ba man may be secluded with his mother. Rav Yehuda saysthat bRav Asi says: A man may be secluded with his sister, and live with his mother or with his daughterin a permanent arrangement, without concern. bWhen he said this before Shmuel,the latter bsaid: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal,as it is prohibited to engage in intercourse with an animal as well., bWe learnedin the mishna: bA man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, andthis appears to be ba conclusive refutation ofthe statement of bShmuel.The Gemara answers: bShmuelcould have bsaid to you: And according to your reasoning,how should one explain bthat which is taughtin a ibaraita /i: With regard to bhis sister, and his mother-in-law, and all those with whom relations are forbidden,including his mother and daughter, bone may be secluded with them onlyin the presence bof witnesses,from which it can be inferred: In the presence bof witnesses, yes; withoutthe presence bof witnesses, no.This ibaraitasupports the opinion of Shmuel that one may not be secluded with his mother or sister., bRather,it bisa dispute between itanna’im /ias to whether one may be secluded with his mother or sister. bAs it is taughtin a ibaraita /i: bRabbi Meir said: Be careful with me because of my daughter,i.e., make sure I am not left secluded with her. Similarly, bRabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked himfor being wary of the possibility of sinning with his daughter-in-law. bRabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbledinto sin bwith his mother-in-law. /b,The Gemara stated that according to Shmuel it is prohibited for one to be alone beven with an animal.The Gemara relates: bAbaye removedthe animals bfrom the entire fieldhe was in. bRav Sheshet transferredthe animals to the other side bof the fence. Rav Ḥa from Neharde’a happenedto come bto Rav Kahana in Pum Nahara. He saw thathe bwas sitting and studying, and an animal was standing before him.Rav Ḥa bsaid to him: Doesn’t the Master holdthat one may not be secluded beven with an animal?Rav Kahana bsaid to him: Itdid bnotenter bmy mindthat an animal was before me., bRava says: A man may be secluded with two sisters-in-law and with two rival wives,i.e., two women who share a husband; bwith a woman and her mother-in-law;and bwith a woman and her husband’s daughter.Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded bwith a woman and a girl who knows the meaning of sexual intercourse,i.e., one who is old enough to understand the nature of intercourse, bbutis still young enough that bshe does not submit herself to intercourse,since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that bwhenone’s children bhave grown up, this one sleeps in his garmentand that one sleeps in her garment, but they may share a bed. The Gemara asks: bAnd howold must a child be to be considered grown up for the purposes of this ihalakha /i? bRav Adda bar Rav Azza saysthat bRav Asi says: A girlmust reach the bageof bnine years and one day; a boymust reach the bageof btwelve years and one day. There arethose bwho say: A girlmust reach the bageof btwelve years and one day; a boymust reach the bageof bthirteenyears band one day. Andaccording to bthis and that,according to both opinions, the girl is considered a child buntilshe has reached the stage of: b“Your breasts were fashioned, and your hair was grown”(Ezekiel 16:7), meaning the onset of puberty., bRafram bar Pappa saysthat bRav Ḥisda says: They taughtthat a man may sleep in close proximity to his minor daughter bonly if she is not ashamed to stand naked before him, butif she is bashamed to stand naked before him, it is prohibitedfor him to sleep close to her, regardless of her age. bWhat is the reason?It is that the binclination has a hold upon her,as otherwise she would not be ashamed.,The Gemara relates: bRav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap.Rav Ḥisda bsaid to him: Doesn’t the Master think that shemight already be bbetrothed?Rav Aḥa bsaid to him:If that is true, byou have transgressedthe ruling bof Rav, as Rav Yehuda saysthat bRav says, and some sayit was said by bRabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I wantto marry bso-and-so,as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: bThe Master has likewise transgressedthe words bof Shmuel. As Shmuel says: One may not make use of a woman,so how can you hold her on your lap? bHe said to him: I hold in accordance with anotherstatement bof Shmuel, as Shmuel says: /b

Subjects of this text:

subject	book bibliographic info
(biblical) law,lawlessness	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
adultery	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 99
akiva,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
alexandrian	Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 92
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
anger	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44
antitheses	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122, 123, 127
antithesis	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40
apostolikon,marcions as a corruption of pauls letters	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40
arian or trinitarian controversiesnan	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
authority,human vs. divine/scriptural	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
authority,of oral law	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
authority,of scripture	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
baraitot,christian parallels	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
beatitude,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123
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	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400, 474
behaviour	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292, 294
belief,believer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
betz,hans dieter	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137
bible,hebrew	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
biblical	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
body	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
carter,jimmy	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
catholics,catholic church,catholicism	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
christian judaism	Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26
christian traditions reflected in the bavli,familiarity with new testament traditions	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
christian traditions reflected in the bavli,references to christian traditions	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
christian traditions reflected in the bavli,references to jesus	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
christianity	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 26, 92
christology,christological,high christology,lower christology	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
clement of alexandria	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 138
clement of rome	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 138
clothing	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
commandments	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 246
commandments (mitzvot),in the ten commandments	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
community,christian	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127, 132
community	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 293; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135, 136
confession	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291
conversion,process	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 293
conversion,social/sociological aspects	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 294, 295
cult	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123
damascus document	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
david,king	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
day of atonement	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
day of judgement,last judgement	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
dead sea scrolls vii	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
death,way of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246
decalogue	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247
deficiency	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291
desire	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292, 293, 294
disciples of jesus,following jesus	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 132, 135
disciples of jesus	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 132, 135
disputes,schools (of shammai and hillel)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
divine	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
divorce,law/halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 99
divorce bill	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 99
double love commandment	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246
drinking	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
emotion/emotional	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 293
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
ephrem	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 321
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
eschatology	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123, 135
essenes	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
essenes (see also qumran)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
ethical teachings	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247
ethics	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
eucharist	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
evil,actions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245
evil	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292, 293, 294, 295; 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. 99
exclusive/exclusivity	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 294
exegesis,allegorical	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211
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
exhortations	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247
faith,faithfulness	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
faith	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
fast	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
fasting	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
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, 44
food	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
forgiveness	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
galilee,galilean	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
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	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 123
good,the	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 294
gospel,of matthew	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 127, 132, 135, 136
gospels	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 246
grief	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
grounds for divorce	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 99
guilt	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
halakha,and scripture	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
halakha,mixing	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 75
happiness	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 293
health	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
heart (καρδία)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247
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
hellenistic	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292
heresy,heretics,heretical	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
hermeneutical method,hillel,school of	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133
hermeneutical method,intention in law	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133
hermeneutics,hermeneutical key	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
hillel,school of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
hillel the elder	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 99
hiyya bar ashi,rabbi	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
honor	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121
humility	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
hyperbole,in jewish invective	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 75
immersion	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
immutability,of divine law,and rabbinic rejection of	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 288
innovation through exegesis in rabbinic sources,through legislation in rabbinic sources'	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 288
institutes,of gaius	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 288
integrity	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
intentions	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
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
israel	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
james,term brothers in	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229
jesus,and torah observance	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
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,divine status	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108, 120, 141
jesus,historical	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122
jesus,in matthew	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286
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, 121, 127, 135
jesus,priestly (aaronic) connection	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
jesus-centered tradition	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
jesus	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
jesus christ	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
jewish other,ritual	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
jewish people	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211
job,book of	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
john the baptist	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286
jordan river	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
judah (biblical figure)	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
judaism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292
judgement,final (endgericht)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132, 136
justice	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 121, 127, 135
justification	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 294
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	Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
kyrios	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
law,ancient israel	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133
law,in early christian theology	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44
law,mosaic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246
law,the,gnostic views of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213
law and prophets	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40
law divine/mosaic/jewish	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292, 293, 295
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
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
lord,yoke of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247
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, 120, 121, 122, 123, 127, 132, 135, 136
lords prayer,structure of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 136
lords prayer	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
love,for humankind/neighbor	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 293, 294, 295
love,for the enemy	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 294
love,of neighbours	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245
love	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 293, 294, 295; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123, 135
love (see also eros agape)	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
luke,using matthew	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105, 106
macarism	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
magi,on law and the old testament	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211
manuscripts,of the didache	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247
martin,g. currie	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 229
martyr,justin,on the law	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211
matthew,distinctives of	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 95, 96, 97, 101, 102, 105
matthew,five discourses	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400
matthew,gospel of	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
matthew,length of	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101
matthew (evangelist)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
matthew (gospel writer and gospel),abrogation of halakhah in	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286
meier,john p.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138
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
messianic age	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
metanoia/metanoeō	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291
money	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
moods,verbal,indicative	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 246
moral progress/transformation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
moses,mosaic,as bearer/deliverer of gods word/logos	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
muhammad	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 286
need (material)	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
neighbour	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246
new covenant,in hebrews	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 138
new testament,as source on rabbinic judaism	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
new testament,rabbinic familiarity with major themes	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
new testament,rabbinic knowledge of gospels	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
new testament,traditions reflected in bavli	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
new testament	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 213; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40
novelty,viii-ix,christian embrace of,viii-ix	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 138
old testament,criticism of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213
oral tora,human vs. divine source of authority	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
oral tora,revealed at sinai	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
pagans,paganism	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
panken,aaron	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 288
parable	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
parallels (to other cultural traditions),to christian sources,overt,covert,or veiled	Hayes (2022), The Literature of the Sages: A Re-Visioning, 379
paul	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 99
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
perfect,believer	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247
perfection	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 295
persecution	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
peter's vision,halakhic perspectives"	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 75
petitions of the lords prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
pharisees,torah-sages,pharisaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
pharisees	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
philosophy,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292, 294
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
pluralism (hillelite)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
porneia (zenut,unchastity)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 99
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
principles (érxæ) (first)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
privacy	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
profanization	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
prologue,johannine	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
prophets,gods messengers	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141
prophets,ot	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246
prostitutes	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
ptolemy (gnostic)	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213
punishment	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
purification ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
purity,impurity,defilement,cleansing,defilement by association	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 75
purity/impurity	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133
purity (see also food laws)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
purity laws	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
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, 121
qumran	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
rabbinic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 108
reason	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
reciprocity	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 293, 294
relationship	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 293, 294, 295
religion,religious	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
renunciation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292
reward	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
righteous	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 291, 292
sabbath	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
sacrality	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
sacrifice	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 401
sadducees	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
salt of the earth	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 127
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
scripture,and tradition	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
scripture,as weapon/criterion against heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 211, 213
scripture,rabbinic attitudes	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
scripture as source of authority	Hayes (2022), The Literature of the Sages: A Re-Visioning, 72
scriptures,bible	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47
septuagint,shammai,school of	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 133
sermon,on the mount	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245, 246, 247
sermon,on the plain	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 245
sermon of the mount,redaction of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123
sermon of the mount,structure of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 122, 123, 132, 135, 136
sermon of the mount	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 121, 132, 136
sermon on the mount	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 137, 138; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107, 108
sermon on the plain	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
sex and sexuality	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
shame	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
shammai,school	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 99
shammai (see also subject index)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 99
shimon ben yohai,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25
sin,sexual	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
sin	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292
sins,transgressions,sinners,forgiveness of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
socratic	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 292, 293, 294, 295
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	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 247
spirit (of god),holy spirit,gift of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107
stoic/stoicism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
suffering of christ	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 40
suicide	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45
synagogue	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 107