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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 5.3-5.16


μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven.


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


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


Ὑμεῖς ἐστὲ τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων.You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.


ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη·You are the light of the world. A city located on a hill can't be hidden.


οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλʼ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ.Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house.


οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.


ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.Blessed are the poor in spirit, For theirs is the Kingdom of Heaven.


μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.Blessed are those who mourn, For they shall be comforted.


μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.Blessed are the gentle, For they shall inherit the earth.


μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται.Blessed are those who hunger and thirst after righteousness, For they shall be filled.


μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.Blessed are the merciful, For they shall obtain mercy.


μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.Blessed are the pure in heart, For they shall see God.


μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται.Blessed are the peacemakers, For they shall be called sons of God.


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

71 results
1. Hebrew Bible, Deuteronomy, 28.48 (9th cent. BCE - 3rd cent. BCE)

28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee."
2. Hebrew Bible, Exodus, 19.1-19.8, 20.1-20.17, 33.20, 34.6-34.7 (9th cent. BCE - 3rd cent. BCE)

19.1. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי׃ 19.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם׃ 19.2. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָר׃ 19.2. וַיֵּרֶד יְהוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 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׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 19.1. In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai." 19.2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount." 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’" 19.7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him." 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD." 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.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’"
3. Hebrew Bible, Genesis, 15.6, 17.12, 18.19, 20.5 (9th cent. BCE - 3rd cent. BCE)

15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃ 20.5. הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 15.6. And he believed in the LORD; and He counted it to him for righteousness." 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed." 18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’" 20.5. Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’"
4. Hebrew Bible, Hosea, 6.5 (9th cent. BCE - 3rd cent. BCE)

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

29.3. בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי לְאוֹרוֹ אֵלֶךְ חֹשֶׁךְ׃ 29.3. When His lamp shined above my head, And by His light I walked through darkness;"
6. Hebrew Bible, Leviticus, 12.2-12.3, 19.18, 27.24 (9th cent. BCE - 3rd cent. BCE)

12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 27.24. בִּשְׁנַת הַיּוֹבֵל יָשׁוּב הַשָּׂדֶה לַאֲשֶׁר קָנָהוּ מֵאִתּוֹ לַאֲשֶׁר־לוֹ אֲחֻזַּת הָאָרֶץ׃ 12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean." 12.3. And in the eighth day the flesh of his foreskin shall be circumcised." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 27.24. In the year of jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land belongeth."
7. Hebrew Bible, Psalms, 10.2, 11.1, 12.1, 26.1, 37.11, 49.5, 111.4, 118.105 (9th cent. BCE - 3rd cent. BCE)

10.2. בְּגַאֲוַת רָשָׁע יִדְלַק עָנִי יִתָּפְשׂוּ בִּמְזִמּוֹת זוּ חָשָׁבוּ׃ 12.1. לַמְנַצֵּחַ עַל־הַשְּׁמִינִית מִזְמוֹר לְדָוִד׃ 37.11. וַעֲנָוִים יִירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלוֹם׃ 49.5. אַטֶּה לְמָשָׁל אָזְנִי אֶפְתַּח בְּכִנּוֹר חִידָתִי׃ 111.4. זֵכֶר עָשָׂה לְנִפְלְאֹתָיו חַנּוּן וְרַחוּם יְהוָה׃ 10.2. Through the pride of the wicked the poor is hotly pursued, They are taken in the devices that they have imagined." 12.1. For the Leader; on the Sheminith. A Psalm of David." 37.11. But the humble shall inherit the land, and delight themselves in the abundance of peace." 49.5. I will incline mine ear to a parable; I will open my dark saying upon the harp." 111.4. He hath made a memorial for His wonderful works; The LORD is gracious and full of compassion."
8. Hebrew Bible, Isaiah, 11.2-11.3, 51.4, 62.1 (8th cent. BCE - 5th cent. BCE)

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

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

2.18. וְכִי־הֵקִים יְהוָה לָהֶם שֹׁפְטִים וְהָיָה יְהוָה עִם־הַשֹּׁפֵט וְהוֹשִׁיעָם מִיַּד אֹיְבֵיהֶם כֹּל יְמֵי הַשּׁוֹפֵט כִּי־יִנָּחֵם יְהוָה מִנַּאֲקָתָם מִפְּנֵי לֹחֲצֵיהֶם וְדֹחֲקֵיהֶם׃ 2.18. And when the Lord raised them up judges, then the Lord was with the judge, and saved them out of the hand of their enemies all the days of the judge: for the Lord relented on account of their groanings, caused by those that oppressed them and vexed them."
11. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

12. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

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

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

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

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

17. Cicero, On Invention, 2.40.116 (2nd cent. BCE - 1st cent. BCE)

18. Dead Sea Scrolls, Community Rule, 1.1-1.11, 3.2 (2nd cent. BCE - 1st cent. CE)

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

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

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

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

7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'
23. Septuagint, Ecclesiasticus (Siracides), 1.16, 25.7-25.11 (2nd cent. BCE - 2nd cent. BCE)

1.16. The fear of the Lord is the crown of wisdom,making peace and perfect health to flourish. 25.7. With nine thoughts I have gladdened my heart,and a tenth I shall tell with my tongue:a man rejoicing in his children;a man who lives to see the downfall of his foes; 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 25.11. The fear of the Lord surpasses everything;to whom shall be likened the one who holds it fast?
24. Septuagint, Wisdom of Solomon, 1.16, 7.7, 7.10, 7.24, 7.26, 18.4 (2nd cent. BCE - 1st cent. BCE)

1.16. But ungodly men by their words and deeds summoned death;considering him a friend, they pined away,and they made a covet with him,because they are fit to belong to his party. 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.10. I loved her more than health and beauty,and I chose to have her rather than light,because her radiance never ceases. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world.
25. Philo of Alexandria, On The Life of Abraham, 135 (1st cent. BCE - 1st cent. CE)

135. As men, being unable to bear discreetly a satiety of these things, get restive like cattle, and become stiff-necked, and discard the laws of nature, pursuing a great and intemperate indulgence of gluttony, and drinking, and unlawful connections; for not only did they go mad after women, and defile the marriage bed of others, but also those who were men lusted after one another, doing unseemly things, and not regarding or respecting their common nature, and though eager for children, they were convicted by having only an abortive offspring; but the conviction produced no advantage, since they were overcome by violent desire;
26. Anon., Didache, 1.5, 3.7, 8.2 (1st cent. CE - 2nd cent. CE)

27. Artemidorus, Oneirocritica, 1.80 (1st cent. CE - 2nd cent. CE)

28. Josephus Flavius, Against Apion, 2.215 (1st cent. CE - 1st cent. CE)

2.215. 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided.
29. 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."
30. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 12 (1st cent. CE - 1st cent. CE)

31. New Testament, 1 Peter, 1.5-1.12, 2.1, 2.12, 2.20, 3.8, 3.14, 4.3, 4.15 (1st cent. CE - 1st cent. CE)

1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 2.1. Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking 2.12. having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation. 2.20. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous 3.14. But even if you should suffer for righteousness' sake, you are blessed. "Don't fear what they fear, neither be troubled. 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters.
32. New Testament, 1 Corinthians, 3.4-3.7, 3.19-3.20, 4.12, 5.10-5.11, 6.9-6.10, 7.33-7.34, 13.9-13.10, 15.9, 15.50 (1st cent. CE - 1st cent. CE)

3.4. For when one says, "I follow Paul," andanother, "I follow Apollos," aren't you fleshly? 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
33. New Testament, 1 Thessalonians, 3.4, 3.7 (1st cent. CE - 1st cent. CE)

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

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

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

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

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

3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute.
39. New Testament, Apocalypse, 1.9, 2.9, 7.16, 9.21, 21.8, 22.15 (1st cent. CE - 1st cent. CE)

1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
40. New Testament, James, 2.13, 3.1, 3.18, 5.7, 5.12, 5.14 (1st cent. CE - 1st cent. CE)

2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 3.1. Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. 3.18. Now the fruit of righteousness is sown in peace by those who make peace. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.12. 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. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord
41. New Testament, Colossians, 3.1-3.5, 3.8, 3.11-3.17 (1st cent. CE - 1st cent. CE)

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

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

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist.
44. New Testament, Hebrews, 1.2-1.3, 7.26 (1st cent. CE - 1st cent. CE)

1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
45. New Testament, Philippians, 3.14 (1st cent. CE - 1st cent. CE)

3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus.
46. New Testament, Romans, 1.29-1.31, 2.5-2.9, 2.17-2.24, 5.3-5.5, 8.13, 13.13 (1st cent. CE - 1st cent. CE)

1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy.
47. New Testament, Titus, 1.7-1.8, 2.2-2.10, 3.3 (1st cent. CE - 1st cent. CE)

1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
48. New Testament, John, 1.6-1.9, 1.31-1.34, 3.5, 3.22, 4.1-4.2, 5.16, 6.32-6.33, 6.35, 7.42, 10.8, 15.18-15.20 (1st cent. CE - 1st cent. CE)

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. 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was? 10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 15.20. Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also.
49. New Testament, Luke, 1.1-9.50, 1.75, 3.16, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 5.3, 5.10, 5.12, 6, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.39, 6.40, 6.41, 6.42, 6.43, 6.44, 6.45, 6.46, 6.47, 6.48, 6.49, 7.22, 7.23, 7.28, 8.6, 9.62, 10.9, 10.11, 11.2, 11.3, 11.4, 11.17, 11.18, 11.20, 11.42, 11.43, 11.44, 11.46, 11.47, 11.49, 11.52, 12.51, 13.18, 13.28, 13.29, 14.15, 16.16, 17.20, 17.21, 17.23, 18.11, 18.16, 19.11, 21.10, 21.12, 21.16, 21.17, 21.18, 21.19, 21.33, 22.16, 22.18, 22.30, 22.54, 22.63, 22.64, 22.65, 22.66, 22.67, 22.68, 22.69, 22.70, 22.71, 24.15, 24.16, 24.17 (1st cent. CE - 1st cent. CE)

50. New Testament, Mark, 1.5, 1.8, 1.15, 3.24, 4.1-4.13, 4.26, 6.20-6.49, 7.21-7.22, 7.31, 7.33-7.34, 9.17, 10.14, 10.17-10.31, 10.45, 13.8-13.13, 14.25, 14.53, 14.55-14.65 (1st cent. CE - 1st cent. CE)

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. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 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? 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened! 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 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.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God. 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.
51. New Testament, Matthew, 1, 2, 3, 3.2, 3.11, 3.15, 3.16, 3.17, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.17, 4.23, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.19-7.12, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.19, 8.20, 8.25, 9.9, 9.10, 9.11, 9.12, 9.13, 9.27, 10, 10.7, 10.23, 11.11, 11.12, 11.19, 11.23, 12.18, 12.21, 12.28, 13, 13.11, 13.24, 13.31, 13.32, 13.33, 13.44, 13.45, 13.47, 13.48, 13.52, 14.19, 15.4, 15.19, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 16.1, 16.2, 16.3, 16.12, 16.19, 18, 18.1, 18.3, 18.4, 18.17, 18.20, 18.23, 18.24, 18.25, 19.12, 19.14, 19.20, 19.21, 19.23, 19.24, 20.1, 21, 21.25, 21.31, 21.32, 21.43, 22.2, 22.30, 23, 23.8, 23.13, 23.15, 23.23, 23.38, 24, 24.14, 24.29, 24.30, 24.31, 24.36, 25, 25.1, 25.2, 25.3, 25.8, 25.30, 25.31, 25.32, 25.33, 25.34, 25.35, 25.36, 25.37, 25.38, 25.39, 25.40, 25.41, 25.42, 25.43, 25.44, 25.45, 25.46, 26.64, 28.2, 28.16, 28.17, 28.18, 28.19, 28.20 (1st cent. CE - 1st cent. CE)

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

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

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

55. Clement of Alexandria, Extracts From The Prophets, 52-63, 51 (2nd cent. CE - 3rd cent. CE)

56. Clement of Alexandria, Miscellanies, 1.17.84, 4.6.25-4.6.41, 5.6.32-5.6.40, 5.10.63, 5.10.66, 6.16.147, 7.14.84 (2nd cent. CE - 3rd cent. CE)

57. Irenaeus, Refutation of All Heresies, 3.14.3, 3.22.1, 3.24.1, 4.9.2, 4.20.5, 4.33.9, 5.9.4 (2nd cent. CE - 3rd cent. CE)

58. Tertullian, To The Martyrs, 2 (2nd cent. CE - 3rd cent. CE)

2. Other things, hindrances equally of the soul, may have accompanied you as far as the prison gate, to which also your relatives may have attended you. There and thenceforth you were severed from the world; how much more from the ordinary course of worldly life and all its affairs! Nor let this separation from the world alarm you; for if we reflect that the world is more really the prison, we shall see that you have gone out of a prison rather than into one. The world has the greater darkness, blinding men's hearts. The world imposes the more grievous fetters, binding men's very souls. The world breathes out the worst impurities - human lusts. The world contains the larger number of criminals, even the whole human race. Then, last of all, it awaits the judgment, not of the proconsul, but of God. Wherefore, O blessed, you may regard yourselves as having been translated from a prison to, we may say, a place of safety. It is full of darkness, but you yourselves are light; it has bonds, but God has made you free. Unpleasant exhalations are there, but you are an odour of sweetness. The judge is daily looked for, but you shall judge the judges themselves. Sadness may be there for him who sighs for the world's enjoyments. The Christian outside the prison has renounced the world, but in the prison he has renounced a prison too. It is of no consequence where you are in the world - you who are not of it. And if you have lost some of life's sweets, it is the way of business to suffer present loss, that after gains may be the larger. Thus far I say nothing of the rewards to which God invites the martyrs. Meanwhile let us compare the life of the world and of the prison, and see if the spirit does not gain more in the prison than the flesh loses. Nay, by the care of the Church and the love of the brethren, even the flesh does not lose there what is for its good, while the spirit obtains besides important advantages. You have no occasion to look on strange gods, you do not run against their images; you have no part in heathen holidays, even by mere bodily mingling in them; you are not annoyed by the foul fumes of idolatrous solemnities; you are not pained by the noise of the public shows, nor by the atrocity or madness or immodesty of their celebrants; your eyes do not fall on stews and brothels; you are free from causes of offense, from temptations, from unholy reminiscences; you are free now from persecution too. The prison does the same service for the Christian which the desert did for the prophet. Our Lord Himself spent much of His time in seclusion, that He might have greater liberty to pray, that He might be quit of the world. It was in a mountain solitude, too, He showed His glory to the disciples. Let us drop the name of prison; let us call it a place of retirement. Though the body is shut in, though the flesh is confined, all things are open to the spirit. In spirit, then, roam abroad; in spirit walk about, not setting before you shady paths or long colonnades, but the way which leads to God. As often as in spirit your footsteps are there, so often you will not be in bonds. The leg does not feel the chain when the mind is in the heavens. The mind compasses the whole man about, and whither it wills it carries him. But where your heart shall be, there shall be your treasure. Matthew 6:21 Be there our heart, then, where we would have our treasure.
59. Anon., The Acts of Paul And Thecla, 5 (3rd cent. CE - 4th cent. CE)

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

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

86a. חוץ (שמות כ, ו) מלא תשא לא תשא וכל דדמי ליה,ת"ש ר' יהודה אומר כל שהוא מלא תשא ולמטה תשובה מכפרת מלא תשא ולמעלה תשובה תולה ויוה"כ מכפר לא תשא וכל דדמי ליה,ת"ש לפי שנאמר בחורב תשובה ונקה יכול אף לא תשא עמהן ת"ל (שמות לד, ז) לא ינקה יכול אף שאר חייבי לאוין כן ת"ל את שמו שמו הוא דאינו מנקה אבל מנקה שאר חייבי לאוין,תנאי היא דתניא על מה תשובה מכפרת על עשה ועל לא תעשה שניתק לעשה ועל מה תשובה תולה ויוה"כ מכפר על כריתות ועל מיתות בית דין ועל לא תעשה גמור,אמר מר לפי שנאמר בחורב ונקה מנא לן דתניא ר' אלעזר אומר אי אפשר לומר נקה שכבר נאמר לא ינקה ואי אפשר לומר לא ינקה שכבר נאמר נקה הא כיצד מנקה הוא לשבין ואינו מנקה לשאינן שבין,שאל ר' מתיא בן חרש את ר' אלעזר בן עזריה ברומי שמעת ארבע' חלוקי כפרה שהיה רבי ישמעאל דורש אמר שלשה הן ותשובה עם כל אחד ואחד,עבר על עשה ושב אינו זז משם עד שמוחלין לו שנאמר (ירמיהו ג, יד) שובו בנים שובבים עבר על לא תעשה ועשה תשובה תשובה תולה ויוה"כ מכפר שנאמר (ויקרא טז, ל) כי ביום הזה יכפר עליכם מכל חטאתיכם עבר על כריתות ומיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין שנאמר (תהלים פט, לג) ופקדתי בשבט פשעם ובנגעים עונם,אבל מי שיש חילול השם בידו אין לו כח בתשובה לתלות ולא ביוה"כ לכפר ולא ביסורין למרק אלא כולן תולין ומיתה ממרקת שנאמר (ישעיהו כב, יד) ונגלה באזני ה' צבאות אם יכופר העון הזה לכם עד תמותון,היכי דמי חילול השם אמר רב כגון אנא אי שקילנא בישרא מטבחא ולא יהיבנא דמי לאלתר אמר אביי לא שנו אלא באתרא דלא תבעי אבל באתרא דתבעי לית לן בה,אמר רבינא ומתא מחסיא אתרא דתבעי הוא אביי כדשקיל בישרא מתרי שותפי יהיב זוזא להאי וזוזא להאי והדר מקרב להו גבי הדדי ועביד חושבנא,רבי יוחנן אמר כגון אנא דמסגינא ארבע אמות בלא תורה ובלא תפילין יצחק דבי ר' ינאי אמר כל שחביריו מתביישין מחמת שמועתו (היינו חילול השם) אמר רב נחמן בר יצחק כגון דקא אמרי אינשי שרא ליה מריה לפלניא,אביי אמר כדתניא (דברים ו, ה) ואהבת את ה' אלהיך שיהא שם שמים מתאהב על ידך שיהא קורא ושונה ומשמש ת"ח ויהא משאו ומתנו בנחת עם הבריות מה הבריות אומרות עליו אשרי אביו שלמדו תורה אשרי רבו שלמדו תורה אוי להם לבריות שלא למדו תורה פלוני שלמדו תורה ראו כמה נאים דרכיו כמה מתוקנים מעשיו עליו הכתוב אומר (ישעיהו מט, ג) ויאמר לי עבדי אתה ישראל אשר בך אתפאר,אבל מי שקורא ושונה ומשמש ת"ח ואין משאו ומתנו באמונה ואין דבורו בנחת עם הבריות מה הבריות אומרות עליו אוי לו לפלוני שלמד תורה אוי לו לאביו שלמדו תורה אוי לו לרבו שלמדו תורה פלוני שלמד תורה ראו כמה מקולקלין מעשיו וכמה מכוערין דרכיו ועליו הכתוב אומר (יחזקאל לו, כ) באמור להם עם ה' אלה ומארצו יצאו,א"ר חמא (בר) חנינא גדולה תשובה שמביאה רפאות לעולם שנא' (הושע יד, ה) ארפא משובתם אוהבם נדבה,ר' חמא (בר) חנינא רמי כתיב (ירמיהו ג, יד) שובו בנים שובבים דמעיקרא שובבים אתם וכתיב ארפא משובותיכם לא קשיא כאן מאהבה כאן מיראה,רב יהודה רמי כתיב שובו בנים שובבים ארפא משובותיכם וכתיב (ירמיהו ג, יד) (הנה) אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה ל"ק כאן מאהבה או מיראה כאן ע"י יסורין אמר רבי לוי גדולה תשובה שמגעת עד כסא הכבוד שנא' (הושע יד, ב) שובה ישראל עד ה' אלהיך 86a. bexcept for: “You shall not takethe name of the Lord, your God, in vain” (Exodus 20:7), about which the Torah states: “For God will not absolve him who takes His name in vain” (Exodus 20:7). The Gemara answers: It is not that this is the only negative mitzva that is not a minor transgression; rather, it is: b“You shall not takethe name of the Lord, your God, in vain” band anyprohibition bsimilar to it,meaning all severe prohibitions that carry punishment by a court.,The Gemara proposes: bComeand bhearfrom that which was taught: bRabbi Yehuda says:For banysin bfrom “You shall not takethe name of the Lord, your God, in vain” band below,i.e., prohibitions less severe than that, brepentance atones.For any sin bfrom “You shall not takethe name of the Lord, your God, in vain” band above, repentance suspendspunishment band Yom Kippur atones.The Gemara rejects this: This does not constitute proof either, since one could say that it is referring to: b“You shall not takethe name of the Lord, your God, in vain” band anything similar to it. /b, bComeand bhearfrom a different source that was taught: bSince it was stated at Horebwith regard to brepentance: “Absolve,”one bmighthave thought that beventhe transgression of: b“You shall not takethe name of the Lord, your God, in vain” is included bamong them;therefore, bthe verses states: “Will not absolve”(Exodus 20:6). One bmighthave thought this is balsotrue bfor those who are liablefor violating ball other prohibitions;therefore, bthe verse states: “His name.”God bdoes not absolve the onewho disrespects bHis name, but He absolves those who are liablefor violating ball other prohibitionsand repent. This is proof that those who violate all other prohibitions are not comparable to one who violates: “You shall not take the name of the Lord, your God, in vain.”,The Gemara answers: bThis isa dispute between itanna’im /i, as it was taughtin a ibaraita /i: bFor what does repentance atone?It atones bfor a positivemitzva band for a negativemitzva that can be rectified bthrough a positive mitzva. And for what does repentance suspendpunishment band Yom Kippur atone?It is bforsins punishable by ikaret /i, and forsins punishable by the bdeathpenalty from the earthly bcourt, and for full-fledged negativemitzvot. This indicates that there is a itannawho distinguishes between prohibitions that warrant lashes and those that do not. Therefore, there is a tannaitic dispute as to whether or not prohibitions that warrant punishment by the courts can be rectified by repentance alone.,§ Since the Gemara cited this ibaraita /i, it now clarifies part of it. bThe Master said: Since it was stated at Horebwith regard to repentance: b“Absolve.”The Gemara asks: bFrom where do wederive this concept that repentance was mentioned there? The Gemara answers: bAs it was taughtin a ibaraitathat bRabbi Elazar says: It is not possible to say “absolve”(Exodus 34:7) about all transgressions, since b“will not absolve” is already stated(Exodus 34:7). bAnd it is not possible to say “will not absolve,”since b“absolve” is already stated. How so?The Holy One, Blessed be He, babsolves those who repent and does not absolve those who do not repent.Therefore, both “repentance” and “absolve” were mentioned at Horeb.,Furthermore, with regard to the topic of repentance, bRabbi Matya ben Ḥarash asked Rabbi Elazar ben Azaryawhen Rabbi Elazar was bin Rome: Have you heardthe teaching that there are bfour distinctionsin the process bof atonement that Rabbi Yishmael would derive? He said to him: They arenot four but bthreedistinctions, band repentanceis necessary bwith each one. /b,These are the categories: If bone violates a positivemitzva band repents, he is forgiven even before he movesfrom his place, i.e. immediately, bas it is stated: “Return, you backsliding children,I will heal your backsliding” (Jeremiah 3:22), implying that when one repents he is immediately forgiven. If bone violates a prohibition and repents, repentance suspendshis punishment band Yom Kippur atonesfor his sin, bas it is stated: “For on this day shall atonement be made for you,to purify you bfrom all your sins”(Leviticus 16:30). If bone commitsa transgression that warrants ikaretora sin punishable by bdeathfrom the earthly bcourt andthen brepents, repentance and Yom Kippur suspendhis punishment, band suffering absolvesand completes the atonement, bas it is stated: “Then will I visit their transgression with the rod, and their iniquity with strokes”(Psalms 89:33)., bButin the case of bone who hascaused bdesecration ofGod’s bname, his repentance has no power to suspendpunishment, bnor does Yom Kippurhave power bto atonefor his sin, bnor does sufferingalone have power bto absolvehim. bRather, all these suspendpunishment, band death absolveshim, bas it is stated: “And the Lord of Hosts revealed Himself to my ears: This iniquity shall not be atoned for until you die”(Isaiah 22:14).,§ The Gemara asks: bWhat are the circumstancesthat cause bdesecration ofGod’s bname? Rav said: For example,in the case of someone like bme,since I am an important public figure, bif I take meat from a butcher and do not give him money immediately,people are likely to think that I did not mean to pay at all. They would consider me a thief and learn from my behavior that one is permitted to steal. bAbaye said: They taught thisstatement of Rav bonly in a place where they do not askfor the money, where it is not customary for the butcher himself to come and collect payment from the customer. When the customer does not pay immediately, people may suspect him of theft. bBut in a place where they askfor the money from the customer some time later, bwe have noproblem bwithdoing this. Since everyone understands he is buying on credit, he is not desecrating God’s name., bRavina said:My native bcityof bMeḥasya is a place where they askfor and collect the money. The Gemara relates that bwhen Abaye bought meat from two partners, he would give the money to this one and the money to this one,so that each would know that he had paid. bAnd afterward he would bring them together and perform the calculationto see whether he received his change., bRabbi Yoḥa said:What is an example of desecration of God’s name? bFor example,someone like bme, ifI would bwalk four cubits without Torah and without phylacteries,and the onlookers did not know that it is only on account of my body’s weakness, that would be a desecration of God’s name. bYitzḥak from the school of Rabbi Yannai said: Anycase when bone’s friends are embarrassed on account of his reputation,meaning his friends are embarrassed due to things they hear about him, bthis is a desecration ofGod’s bname. Rav Naḥman bar Yitzḥak said:One creates a profanation of God’s name, bfor example, when people sayabout him: bMay his Master forgive so-and-sofor the sins he has done., bAbaye said: As it was taughtin a ibaraitathat it is stated: b“And you shall love the Lord your God”(Deuteronomy 6:5), which means bthat you shall make the name of Heaven beloved.How should one do so? One should do so bin that heshould breadTorah, band learnMishna, band serve Torah scholars, and he should be pleasant with people in his business transactions. What do people say aboutsuch a person? bFortunate is his father who taught him Torah, fortunate is his teacher who taught him Torah, woe to the people who have not studied Torah. So-and-so, who taught him Torah, see how pleasant are his ways, how proper are his deeds. The verse states about himand others like him: b“You are My servant, Israel, in whom I will be glorified”(Isaiah 49:3)., bBut one who readsTorah, band learnsMishna, band serves Torah scholars, but his business practices are notdone bfaithfully, and he does not speak pleasantly with other people, what do people say about him? Woe to so-and-so who studied Torah, woe to his father who taught him Torah, woe to his teacher who taught him Torah. So-and-so who studied Torah, see how destructive are his deeds, and how ugly are his ways. About himand others like him bthe verse statesthat the gentiles will say: b“Men said of them: These are the people of the Lord, yet they had to leave His land”(Ezekiel 36:20). Through their sins and subsequent exile, such people have desecrated the name of God.,§ Further on the topic of repentance, bRabbi Ḥama bar Ḥanina said: Great is repentance, as it brings healing to the world, as it is stated: “I will heal their backsliding, I will love them freely”(Hosea 14:5), which teaches that repentance from sin brings healing., bRabbi Ḥama bar Ḥanina raised a contradictionbetween two verses. bIt is writtenin one verse: b“Return, you backsliding children”(Jeremiah 3:14), implying that binitiallywhen you sinned, it was only because byou were backsliding,i.e., rebelling. It was merely an act of immaturity and foolishness and could be ignored as if it had never happened. bBut it is written: “I will heal your backsliding”(Jeremiah 3:22), implying that He will heal the sin from this point onward, and that they are still sinners. He resolved this contradiction, explaining that this is bnot difficult: Here,where everything is forgiven as if the Jewish people never sinned, it is referring to repentance bout of love; there,where the sin is still remembered despite the forgiveness and repentance, it is referring to repentance bout of fear. /b,Similarly, bRabbi Yehuda raised a contradictionbetween two verses. bIt is written: “Return, you backsliding children I will heal your backsliding”(Jeremiah 3:22), implying that anyone can achieve healing, which is dependent only on repentance. But it also states: “Return, O backsliding children, says the Lord, bfor I am a lord to you, and I will take you one from a city, and two from a family”(Jeremiah 3:14), implying that repentance is available only to certain individuals. He resolved the contradiction and explained that this is bnot difficult: Here,it is referring to repentance bout of love or fear,which few people achieve; bthere,it referring is repentance bthrough suffering,as everyone has thoughts of repentance when they suffer. bRabbi Levi said: Great is repentance, as it reaches the heavenly throne, as it is stated: “Return, Israel, to the Lord your God”(Hosea 14:2). This implies that repentance literally reaches to God.
62. Cyprian, Exhortation To Martyrdom, 13, 11 (3rd cent. CE - 3rd cent. CE)

63. Nag Hammadi, Apocalypse of Peter, 16 (3rd cent. CE - 3rd cent. CE)

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

65. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 2.71.159 (4th cent. CE - 5th cent. CE)

66. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.3.10, 1.4.11-1.4.12, 1.12.34 (4th cent. CE - 5th cent. CE)

67. Augustine, Sermons, 347.2 (4th cent. CE - 5th cent. CE)

68. Augustine, Letters, 87.7 (7th cent. CE - 7th cent. CE)

69. Anon., Apocalypse of Peter, 16

70. Anon., Gospel of Thomas, 54

71. Epicurus, Letter To Menoeceus, 129, 122



Subjects of this text:

subject book bibliographic info
activeness (of converts) Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285
adamson, james Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 230
adultery Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 281
ahiqar and, fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
allegory, allegorical interpretation, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 463
allegory, allegorical interpretation, beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 463
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 463
allegory Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
allēgoria, allegorical exegesis of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 136
analogy Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 93
angel, angelology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96, 147
antioch-on-orontes Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 182
antitheses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 123, 127
apocrypha Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 28
aristotle, eudaimonia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437, 451
aristotle, gregory of nyssa Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 451
aristotle Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 451
ascent of soul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 33
asceticism Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
astray, to lead/go/wander Stuckenbruck, 1 Enoch 91-108 (2007) 409
asyndectic lists Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
augustine, de doctrina christiana Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 227
augustine, on ascent to truth/god Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 227
augustine, on philosophy, sapientia Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 227
augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 460, 461, 462, 463
authorial presence in fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
baptism, of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
baptism of jesus, gospel of john Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, matthew Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, problematic nature Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, relation to john the baptist Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus, sui generis Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
baptism of jesus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
bar kokhba revolt, jewish persecution Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 141
beatitude, etymology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 399
beatitude, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96, 123
beatitudes, alliteration Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
beatitudes, ambrose Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, apostolic fathers Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 441
beatitudes, aquinas Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 438
beatitudes, ascent of soul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437, 438, 460, 461, 462, 463
beatitudes, bibliography Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 415, 416
beatitudes, christian apocrypha Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 442, 443, 444
beatitudes, clement of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 444
beatitudes, entrance requirements Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 422
beatitudes, four cardinal virtues Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, gregory of nyssa Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450, 451
beatitudes, irenaeus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 441, 442
beatitudes, kingdom of god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 415, 416, 417, 421, 422, 425, 426, 429, 431, 437, 438
beatitudes, lords prayer petitions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437
beatitudes, luther, m. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 431, 473
beatitudes, matthean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 406, 409
beatitudes, reception history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 437, 438, 441, 442, 443, 444, 450, 451, 460, 461, 462, 463, 473, 474, 477
beatitudes, schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 477
beatitudes, spiritual perfection steps Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450, 451
beatitudes, two gospel versions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400, 416, 417, 421, 422
beatitudes, wesley, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 438, 473, 474, 477
beatitudes Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 284, 285, 287, 288, 290, 291; Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90, 94; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 399, 400, 406, 409, 415, 416, 417, 421, 422, 425, 426, 429, 431, 437, 438, 441, 442, 443, 444, 450, 451, 460, 461, 462, 463, 473, 474, 477; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13, 33
behaviour Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 288, 289, 290
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287
benefit Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
blessing, ironic on sinners Stuckenbruck, 1 Enoch 91-108 (2007) 409
blessing Stuckenbruck, 1 Enoch 91-108 (2007) 409
boundaries Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
celibacy Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
chastity Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
christ Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450, 462
city-state Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
clement Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 230
clement of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 444
clothing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
community, christian Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 132
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 291; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
compassion Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 182
complaint Stuckenbruck, 1 Enoch 91-108 (2007) 281
confession Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
consolation, christian Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 182
continence Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
continuity Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287
conversion, process Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 284, 287, 290, 291
conversion, psychological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 288
conversion, social/sociological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
corinth, ancient, sexual conduct in Keener, First-Second Corinthians (2005) 55
cosmos Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
covenant, new Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
covenant Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
craftiness, teacher, as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
creation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
cult Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
david Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
dead sea scrolls vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
death, definition, rhetoric of Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 91, 92
death of fable teller Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
debts Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
decalogue Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
decision Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285
deficiency Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287, 288, 289, 290, 291
deliberative rhetoric Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
desire Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287, 290
dio chrysostom Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
disciple Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
disciples Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 132
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 132, 147
dittography Stuckenbruck, 1 Enoch 91-108 (2007) 281
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 285, 289
divorce Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
donatism, and forensic rhetoric Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 83
donatism, and scripture Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 91, 92, 93, 94, 95
donatism, church of the martyrs Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 83, 91, 93, 94, 95
donatism, non poena sed causa Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90
donatism, persecution Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90, 91, 93, 94
donatism, proprium Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 91
donatism, virtue Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90
drinking Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
economics, extortion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
economics, requisition (angareia) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
economics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
economy, economic conditions Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
emotion/emotional Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 290
emotional management, christian Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 182
enigma/enigmas, enigmatic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
enkrateia Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
entertainment, fables as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
enthymeme Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
eschatology/eschatological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 287
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 147; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 230; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
ethics\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 123
eucharist Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
eudaimonia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 399, 437
evil Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 288; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
exegesis, allegorical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
exegesis, gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
exegesis, symbolic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13, 33
fable tellers, jesus as Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 550
food Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
forensic rhetoric Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 83, 95
forgiveness, of debt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
forgiveness, of sins Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
fortunius Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90
freedom Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285
fulfillment Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
fullness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 288, 289, 290
galilee, galilean Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
genre\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 123
gentiles/gentile Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
gentleness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
gift Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 289
gnostic/gnosticism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284
gnosticism, definition Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 444
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13, 33
goal/telos of philosophical life Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
god, most high Stuckenbruck, 1 Enoch 91-108 (2007) 409
god, omniscience of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
god, reign of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
golden rule Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123
good, the Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287, 290
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 127, 128, 132, 136
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13, 33
grace Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 230
greek philosophy Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 288
gregory of nyssa Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450, 451
grief Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
guilt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
happiness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 286, 287
health Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
hearts Stuckenbruck, 1 Enoch 91-108 (2007) 409
heaven, kingdom of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96, 147
heaven, sons of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96, 147
hermeneutics Pollmann and Vessey, Augustine and the Disciplines: From Cassiciacum to Confessions (2007) 227
high priest Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
honor Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
humility Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
hypocrites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
ignorance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 287
immanent Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 289
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
inclusio Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 444
inheritance, of the earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
inheritance Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 92, 93
irenaeus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 441, 442
irony/ironical Stuckenbruck, 1 Enoch 91-108 (2007) 409
israel, israelite Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
israel Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
jesus, historical Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 127, 128, 147
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
jew(ish), pharisees Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
jew(ish), scribes Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
john the baptist Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
jubilee year Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
judaism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
judgement, final (endgericht) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132, 136
judgement Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
justice, righteousness, human attribute Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
justice, righteousness, principle Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 127
justification Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 285
katanuxis (contrition) Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 182
kingdom, gods Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
kingdom Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 147
kingdom of god, bibliography Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god, nineteenth-century ideas Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god, perrin, n. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 431
kingdom of god, ritschl, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426, 438
kingdom of god, schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426, 438
kingdom of god, temporal dimensions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426, 429, 431
kingdom of god, tensive symbol Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 431
kingdom of god, weiss, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 438
kingdom of god/gods kingdom Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
kingdom of god/heaven, sons of the kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
kingdom of god/heaven Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 285, 287, 289
l material, didactic orientation of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 283
land Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 96
law, ius talionis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
law, roman Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
law, torah Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
law divine/mosaic/jewish Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 291
lawsuits Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
light of the world Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 128
logic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
lords prayer, as community prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 127, 128, 132, 136
lords prayer, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 136
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
love Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 105, 106, 107
luther, martin Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473
macarism Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
macarisms Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 29
makarism Stuckenbruck, 1 Enoch 91-108 (2007) 409
marriage Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 180
martin, g. currie Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 230
matthew, distinctives of Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 98, 99, 105
matthew, five discourses Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
matthew, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
mental Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 285, 290
mercy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
messianic titles Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 230
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 284, 285, 286, 287, 288, 289, 290, 291
minor premise Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
money Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
murder Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
mysterious/mysteriously Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 33
mystery/mysteries, greater Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
nag hammadi Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 444
nag hammadi codices Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
nan, abstract Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
nan, argumentation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
nan, audience Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
nan, authority Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
nature, natural phenomena, heaven, sky Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
noah Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 182
non poena sed causa Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 83, 90, 91, 92, 93, 94, 95
oath, vow Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
oppression Stuckenbruck, 1 Enoch 91-108 (2007) 281
origen Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 33
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
paidagogos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
parable Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 111
parables Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 33
paul, the apostle/st. paul, apostle divine apostle) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 13
paulus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
peace Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127
perfection Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 284, 291; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 33
persecution, catholics Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 95
persecution, donatists Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90, 91, 93, 94
persecution Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127; Stuckenbruck, 1 Enoch 91-108 (2007) 281
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
pharisees Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
philo of alexandria Levine Allison and Crossan, The Historical Jesus in Context (2006) 31
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 286, 290
physical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 33
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 127, 128, 136
poena Ployd, Augustine, Martyrdom, and Classical Rhetoric (2023) 90
political assembly Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 377
polycarp Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169