Tiresias: The Ancient Mediterranean Religions Source Database

8258

New Testament, Matthew, 6.16-6.18
Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward.
σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι But you, when you fast, anoint your head, and wash your face;
ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you.

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

49 results
1. Septuagint, Tobit, 3.11, 4.7-4.11, 12.8-12.10 (th cent. BCE - 2nd cent. BCE) 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives.
2. Hebrew Bible, Song of Songs, 2.8-2.14, 5.2 (9th cent. BCE - 3rd cent. BCE) 2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 2.9. דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃ 2.11. כִּי־הִנֵּה הסתו [הַסְּתָיו] עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ׃ 2.12. הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ׃ 2.13. הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃ 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 5.2. אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃ 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.10. My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away. 2.11. For, lo, the winter is past, The rain is over and gone; 2.12. The flowers appear on the earth; The time of singing is come, And the voice of the turtle is heard in our land; 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’
3. Hebrew Bible, Esther, 4.16 (9th cent. BCE - 3rd cent. BCE) 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’"
4. Hebrew Bible, Leviticus, 19.2 (9th cent. BCE - 3rd cent. BCE) 19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy."
5. Hebrew Bible, Proverbs, 1.23-1.24, 4.4, 4.10, 4.20, 5.1, 5.7, 7.1-7.2, 9.1, 22.17, 24.23, 30.1, 31.1 (9th cent. BCE - 3rd cent. BCE) 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 1.24. יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃ 4.4. וַיֹּרֵנִי וַיֹּאמֶר לִי יִתְמָךְ־דְּבָרַי לִבֶּךָ שְׁמֹר מִצְוֺתַי וֶחְיֵה׃ 5.1. בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃ 5.1. פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃ 5.7. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 7.1. וְהִנֵּה אִשָּׁה לִקְרָאתוֹ שִׁית זוֹנָה וּנְצֻרַת לֵב׃ 7.1. בְּנִי שְׁמֹר אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 7.2. שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃ 7.2. צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 24.23. גַּם־אֵלֶּה לַחֲכָמִים הַכֵּר־פָּנִים בְּמִשְׁפָּט בַּל־טוֹב׃ 30.1. דִּבְרֵי אָגוּר בִּן־יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל׃ 30.1. אַל־תַּלְשֵׁן עֶבֶד אֶל־אדנו [אֲדֹנָיו] פֶּן־יְקַלֶּלְךָ וְאָשָׁמְתָּ׃ 31.1. דִּבְרֵי לְמוּאֵל מֶלֶךְ מַשָּׂא אֲ‍שֶׁר־יִסְּרַתּוּ אִמּוֹ׃ 31.1. אֵשֶׁת־חַיִל מִי יִמְצָא וְרָחֹק מִפְּנִינִים מִכְרָהּ׃ 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man attended," 4.4. And he taught me, and said unto me: ‘Let thy heart hold fast my words, Keep my commandments, and live;" 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many." 4.20. My son, attend to my words; Incline thine ear unto my sayings." 5.1. My son, attend unto my wisdom; Incline thine ear to my understanding;" 5.7. Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth." 7.1. My son, keep my words, And lay up my commandments with thee." 7.2. Keep my commandments and live, And my teaching as the apple of thine eye." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge." 24.23. These also are sayings of the wise. To have respect of persons in judgment is not good." 30.1. The words of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal:" 31.1. The words of king Lemuel; the burden wherewith his mother corrected him."
6. Hebrew Bible, Psalms, 1 (9th cent. BCE - 3rd cent. BCE)
7. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE)
8. Hebrew Bible, 1 Samuel, 21.1-21.6 (8th cent. BCE - 5th cent. BCE) 21.1. וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃ 21.1. וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃ 21.2. וַיָּבֹא דָוִד נֹבֶה אֶל־אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּךְ׃ 21.3. וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל־יֵדַע מְאוּמָה אֶת־הַדָּבָר אֲשֶׁר־אָנֹכִי שֹׁלֵחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת־הַנְּעָרִים יוֹדַעְתִּי אֶל־מְקוֹם פְּלֹנִי אַלְמוֹנִי׃ 21.4. וְעַתָּה מַה־יֵּשׁ תַּחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא׃ 21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃ 21.1. And he arose and departed: and Yehonatan went into the city." 21.2. Then David came to Nov to Aĥimelekh the priest: and Aĥimelekh was afraid at meeting David, and said to him, Why art thou alone, and no man with thee?" 21.3. And David said to Aĥimelekh the priest, The king has commanded me a business, and has said to me, Let no man know anything of the business about which I am sending thee, and what I have commanded thee: and I have despatched my servants to such and such a place." 21.4. Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatever there is." 21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women." 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel."
9. Hebrew Bible, 2 Samuel, 1.12, 12.21-12.23 (8th cent. BCE - 5th cent. BCE) 1.12. וַיִּסְפְּדוּ וַיִּבְכּוּ וַיָּצֻמוּ עַד־הָעָרֶב עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ וְעַל־עַם יְהוָה וְעַל־בֵּית יִשְׂרָאֵל כִּי נָפְלוּ בֶּחָרֶב׃ 12.21. וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃ 12.22. וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני [וְחַנַּנִי] יְהוָה וְחַי הַיָּלֶד׃ 12.23. וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃ 1.12. and they mourned, and wept, and fasted until evening, for Sha᾽ul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisra᾽el; because they were fallen by the sword." 12.21. Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread." 12.22. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live?" 12.23. But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me."
10. Hebrew Bible, Isaiah, 1.20, 50.9, 51.8 (8th cent. BCE - 5th cent. BCE) 50.9. הֵן אֲדֹנָי יְהוִה יַעֲזָר־לִי מִי־הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם׃ 51.8. כִּי כַבֶּגֶד יֹאכְלֵם עָשׁ וְכַצֶּמֶר יֹאכְלֵם סָס וְצִדְקָתִי לְעוֹלָם תִּהְיֶה וִישׁוּעָתִי לְדוֹר דּוֹרִים׃ 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken." 50.9. Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up." 51.8. For the moth shall eat them up like a garment, And the worm shall eat them like wool; But My favour shall be for ever, And My salvation unto all generations."
11. Hebrew Bible, Jeremiah, 33.11 (8th cent. BCE - 5th cent. BCE) 33.11. קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃ 33.11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD."
12. Hebrew Bible, Judges, 20.26 (8th cent. BCE - 5th cent. BCE) 20.26. וַיַּעֲלוּ כָל־בְּנֵי יִשְׂרָאֵל וְכָל־הָעָם וַיָּבֹאוּ בֵית־אֵל וַיִּבְכּוּ וַיֵּשְׁבוּ שָׁם לִפְנֵי יְהוָה וַיָּצוּמוּ בַיּוֹם־הַהוּא עַד־הָעָרֶב וַיַּעֲלוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי יְהוָה׃ 20.26. Then all the children of Yisra᾽el, and all the people, went up, and came to the house of God, and wept, and sat there before the Lord, and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord."
13. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)
14. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 23c. on account of my service to the god.And in addition to these things, the young men who have the most leisure, the sons of the richest men, accompany me of their own accord, find pleasure in hearing people being examined, and often imitate me themselves, and then they undertake to examine others; and then, I fancy, they find a great plenty of people who think they know something, but know little or nothing. As a result, therefore, those who are examined by them are angry with me, instead of being angry with themselves, and say that Socrates is a most abominable person
15. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 715e. when he is young, but at its keenest when he is old. Clin. Very true. Ath. What, then, is to be our next step? May we not assume that our immigrants have arrived and are in the country, and should we not proceed with our address to them? Clin. of course. Ath. Let us, then, speak to them thus:— O men, that God who, as old tradition tells, holdeth the beginning, the end, and the center of all things that exist
16. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 278e. adding this phrase and taking that away, will you not properly address him as poet or writer of speeches or of laws? Phaedrus. Certainly. Socrates. Tell this then to your friend. Phaedrus. But what will you do? For your friend ought not to be passed by. Socrates. What friend? Phaedrus. The fair Isocrates. What message will you give him? What shall we say that he is? Socrates. Isocrates is young yet, Phaedrus;
17. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
18. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)
19. Septuagint, Tobit, 3.11, 4.7-4.11, 12.8-12.10 (4th cent. BCE - 2nd cent. BCE) 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives.
20. Anon., Testament of Joseph, 4.3 (2nd cent. BCE - 2nd cent. CE) 4.3. Owing to all these things I lay upon the ground, and besought God that the Lord would deliver me from her deceit.
21. Cicero, Tusculan Disputations, 2.26 (2nd cent. BCE - 1st cent. BCE) 2.26. interea, unde isti versus? non enim adgnosco. adgnosco KR 1 (d exp. 2 ) V 1 (d eras. ) a n. G 1 Dicam hercle; etenim recte requiris. videsne abundare me otio? Quid tum? Fuisti saepe, credo, cum Athenis esses, in scholis philosophorum. Vero, ante vero V rec ac libenter quidem. Animadvertebas igitur, etsi tum nemo erat admodum copiosus, verum tamen versus ab is admisceri orationi. Ac ac hac G dyonisio X multos quidem a Dionysio Stoico. Probe dicis. sed is quasi dictata, nullo dilectu, nulla elegantia: delectu K nulla elegantia a e in r. V c eligantia KR c Philo et †proprium nrt sic G et proprium nr t V ( exp. 1 ) et proprium noster R etpũ nr K ( add. 1 au 2, propriŭ ss. 2 ) et proprio numero Sey. et pro nuntiabat numero ( cf. div. 2, 117 ) Po. et lecta poëmata et loco adiungebat. itaque postquam adamavi hanc quasi senilem declamationem, studiose equidem utor nostris poëtis; sed sicubi illi defecerunt—verti enim enim exp. V vet etlam Ha. multa de Graecis, ne quo ornamento in hoc genere disputationis careret Latina oratio. Sed videsne, poëtae quid mali adferant?
22. Dead Sea Scrolls, Damascus Covenant, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)
23. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)
24. Dead Sea Scrolls, Ben Sira, 31.22 (2nd cent. BCE - 1st cent. CE)
25. Dead Sea Scrolls, Community Rule, 3.13-4.26, 9.3, 9.4, 9.5, 9.6, 10.5, 10.6, 10.7, 10.8 (2nd cent. BCE - 1st cent. CE)
26. Septuagint, Ecclesiasticus (Siracides), 1.28, 3.30, 5.5-5.7, 12.12, 17.22-17.29, 29.9-29.13, 31.22, 34.25-34.26, 35.1-35.7, 37.18, 45.15-45.16 (2nd cent. BCE - 2nd cent. BCE) 1.28. Do not disobey the fear of the Lord;do not approach him with a divided mind. 5.5. Do not be so confident of atonement that you add sin to sin. 5.5. A pleasant voice multiplies friends,and a gracious tongue multiplies courtesies. 5.6. Do not say, "His mercy is great,he will forgive the multitude of my sins," for both mercy and wrath are with him,and his anger rests on sinners. 5.6. Let those that are at peace with you be many,but let your advisers be one in a thousand. 5.7. Do not delay to turn to the Lord,nor postpone it from day to day;for suddenly the wrath of the Lord will go forth,and at the time of punishment you will perish. 5.7. When you gain a friend, gain him through testing,and do not trust him hastily. 12.12. Do not put him next to you,lest he overthrow you and take your place;do not have him sit at your right,lest he try to take your seat of honor,and at last you will realize the truth of my words,and be stung by what I have said. 17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23. Afterward he will arise and requite them,and he will bring their recompense on their heads. 17.24. Yet to those who repent he grants a return,and he encourages those whose endurance is failing. 17.25. Turn to the Lord and forsake your sins;pray in his presence and lessen your offenses. 17.26. Return to the Most High and turn away from iniquity,and hate abominations intensely. 17.27. Who will sing praises to the Most High in Hades,as do those who are alive and give thanks? 17.28. From the dead, as from one who does not exist,thanksgiving has ceased;he who is alive and well sings the Lords praises. 17.29. How great is the mercy of the Lord,and his forgiveness for those who turn to him! 29.9. Help a poor man for the commandments sake,and because of his need do not send him away empty. 29.11. Lay up your treasure according to the commandments of the Most High,and it will profit you more than gold. 29.12. Store up almsgiving in your treasury,and it will rescue you from all affliction; 29.13. more than a mighty shield and more than a heavy spear,it will fight on your behalf against your enemy. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 35.4. Do not appear before the Lord empty-handed 35.5. for all these things are to be done because of the commandment. 35.6. The offering of a righteous man anoints the altar,and its pleasing odor rises before the Most High. 35.7. The sacrifice of a righteous man is acceptable,and the memory of it will not be forgotten. 37.18. four turns of fortune appear,good and evil, life and death;and it is the tongue that continually rules them. 45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. 45.16. He chose him out of all the living to offer sacrifice to the Lord,incense and a pleasing odor as a memorial portion,to make atonement for the people.
27. Anon., Epistle of Barnabas, 19-21, 18 (1st cent. CE - 2nd cent. CE)
28. Anon., Didache, 1, 2, 3, 4, 5, 6, 6.1, 6.2, 6.3, 7, 7.1, 7.2, 7.3, 7.4, 8, 8.1, 8.2, 8.3, 9, 9.1-10.7, 9.5, 10, 11, 11.1, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 12, 13, 15.3, 15.4 (1st cent. CE - 2nd cent. CE) 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
29. Mishnah, Avot, 1.2, 2.1, 2.16 (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." 2.1. Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book." 2.16. He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come."
30. Mishnah, Peah, 1.1 (1st cent. CE - 3rd cent. CE) 1.1. These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all."
31. Mishnah, Yoma, 8.8-8.9 (1st cent. CE - 3rd cent. CE) 8.8. The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement." 8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel."
32. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE) 5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple."
33. New Testament, 1 Peter, 1.5-1.12 (1st cent. CE - 1st cent. CE) 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
34. New Testament, 1 Corinthians, 6.9 (1st cent. CE - 1st cent. CE) 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
35. New Testament, Acts, 2.38, 8.16, 9.28, 13.2, 15.29, 19.35 (1st cent. CE - 2nd cent. CE) 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 9.28. He was with them going in and going out at Jerusalem 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus?
36. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE) 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy.
37. New Testament, Ephesians, 1.3-1.14 (1st cent. CE - 1st cent. CE) 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory.
38. New Testament, Philippians, 1.1, 4.15 (1st cent. CE - 1st cent. CE) 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
39. New Testament, Romans, 2.29 (1st cent. CE - 1st cent. CE) 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.
40. New Testament, John, 9.22, 12.42, 18.3 (1st cent. CE - 1st cent. CE) 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.
41. New Testament, Luke, 5.21, 6.7, 6.20-6.26, 6.42, 8.11-8.12, 11.1-11.5, 11.53, 12.1-12.4, 12.51, 12.56, 13.15 (1st cent. CE - 1st cent. CE) 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.53. As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him; 12.1. Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, "Beware of the yeast of the Pharisees, which is hypocrisy. 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 12.3. Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner chambers will be proclaimed on the housetops. 12.4. I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water?
42. New Testament, Mark, 2.16, 2.18-2.22, 4.10-4.12, 5.4, 6.6-6.13, 6.20-6.44, 6.46, 7.6, 9.5, 11.25, 13.1-13.2, 13.9, 13.11, 13.27, 13.31 (1st cent. CE - 1st cent. CE) 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.46. After he had taken leave of them, he went up the mountain to pray. 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.31. Heaven and earth will pass away, but my words will not pass away.
43. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)
44. Tosefta, Berachot, 3.14 (1st cent. CE - 2nd cent. CE) 3.14. Any [holiday] on which there is no Mussaf [prayer] for example, Chanukah and Purim, on Shacharit and Mincha he prays [the Shmoneh Esreh with] eighteen [Berachot (blessings)] and he says [the paragraph] about the occasion in [the Beracha of] Hodaah (Thanks). And if he did not say [the paragraph] about the occasion, he does not have to go back [to the beginning of Shmoneh Esreh]. And any [holiday] which has on it [the] Mussaf [prayer], for example Rosh Chodesh (New Month), and Chol Hamoed (the intermediate days of Sukkot and Pesach), on Shacharit and Mincha10 he would pray [the prayer of Shmoneh Esreh with] eighteen [Berachot] and he says [the paragraph] about the holiness of the day11 in [the Beracha of] Avodah (Temple Service).12 Rebbi Eliezer says, “[he says the paragraph about the holiness of the day] in [the Beracha of] Hodaah, and if he did not say it then he has to go back [to the beginning of Shmoneh Esreh].” In [the] Mussaf [prayer] he prays [the Shmoneh Esreh consisting of] seven [Berachot] and he says [the paragraph about the] holiness of the day in the middle [Beracha]. [On] Shabbat that fell out on Rosh Chodesh or on Chol Hamoed, during Shacharit and during Mincha he prays [the Shmoneh Esreh prayer that consists of] seven [Berachot] and he says [the paragraph about the] occasion in [the Beracha of] Avodah. Rebbi Eliezer says, “[He says the paragraph about the holiness of the day] in [the Beracha of] Hodaah, and if he did not say it then he has to go back [to the beginning of Shmoneh Esreh].” In [the] Mussaf [prayer] he prays [the Shmoneh Esreh consisting of] seven [Berachot] and he says [the paragraph about the] holiness of the day in the middle [Beracha]. On Shabbat, on Yom Tov (Pesach, Shavuot and Sukkot), and on Yom Kippur] he prays [the Shmoneh Esreh consisting of] seven [Berachot] and he says [the paragraph about the] holiness of the day in the middle [Beracha]. Rabban Shimon Ben Gamliel and Rebbi Yishmael the son of Rebbi Yocha Ben Beroka say, “Any time that he is supposed to say seven [Berachot in Shmoneh Esreh] he says [the paragraph about the] holiness of the day in the middle [Beracha].”"
45. Tosefta, Hagigah, 2.1 (1st cent. CE - 2nd cent. CE)
46. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)
47. Clement of Alexandria, Miscellanies, 4.4.16.3 (2nd cent. CE - 3rd cent. CE)
48. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 16b. אי הכי מאי איריא הכונס את הבתולה אפי' כונס את האלמנה נמי,הכא טריד והכא לא טריד,אי משום טרדא אפילו טבעה ספינתו בים נמי אלמה אמר רבי אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מן התפילין שהרי נאמר בהן פאר שנאמר (יחזקאל כד, יז) פארך חבוש עליך וגו',אמרי התם טרדא דרשות הכא טרדא דמצוה:, big strongמתני׳ /strong /big רחץ לילה הראשון שמתה אשתו אמרו לו תלמידיו למדתנו רבינו שאבל אסור לרחוץ אמר להם איני כשאר בני אדם אסטניס אני,וכשמת טבי עבדו קבל עליו תנחומין אמרו לו תלמידיו למדתנו רבינו שאין מקבלין תנחומין על העבדים אמר להם אין טבי עבדי כשאר כל העבדים כשר היה,חתן אם רוצה לקרות קרית שמע לילה הראשון קורא רבן שמעון בן גמליאל אומר לא כל הרוצה ליטול את השם יטול:, big strongגמ׳ /strong /big מ"ט דרבן (שמעון בן) גמליאל קסבר אנינות לילה דרבנן דכתיב (עמוס ח, י) ואחריתה כיום מר ובמקום אסטניס לא גזרו ביה רבנן: ,וכשמת טבי עבדו וכו':,ת"ר עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ותנחומי אבלים,מעשה ומתה שפחתו של רבי אליעזר נכנסו תלמידיו לנחמו כיון שראה אותם עלה לעלייה ועלו אחריו נכנס לאנפילון נכנסו אחריו נכנס לטרקלין נכנסו אחריו אמר להם כמדומה אני שאתם נכוים בפושרים עכשיו אי אתם נכוים אפילו בחמי חמין לא כך שניתי לכם עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ולא תנחומי אבלים אלא מה אומרים עליהם כשם שאומרים לו לאדם על שורו ועל חמורו שמתו המקום ימלא לך חסרונך כך אומרים לו על עבדו ועל שפחתו המקום ימלא לך חסרונך,תניא אידך עבדים ושפחות אין מספידין אותן ר' יוסי אומר אם עבד כשר הוא אומרים עליו הוי איש טוב ונאמן ונהנה מיגיעו אמרו לו אם כן מה הנחת לכשרים:,ת"ר אין קורין אבות אלא לשלשה ואין קורין אמהות אלא לארבע,אבות מאי טעמא אילימא משום דלא ידעינן אי מראובן קא אתינן אי משמעון קא אתינן אי הכי אמהות נמי לא ידעינן אי מרחל קא אתינן אי מלאה קא אתינן אלא עד הכא חשיבי טפי לא חשיבי,תניא אידך עבדים ושפחות אין קורין אותם אבא פלוני ואמא פלונית ושל ר"ג היו קורים אותם אבא פלוני ואמא פלונית,מעשה לסתור משום דחשיבי:,א"ר אלעזר מאי דכתיב (תהלים סג, ה) כן אברכך בחיי בשמך אשא כפי כן אברכך בחיי זו ק"ש בשמך אשא כפי זו תפלה ואם עושה כן עליו הכתוב אומר (תהלים סג, ו) כמו חלב ודשן תשבע נפשי ולא עוד אלא שנוחל שני עולמים העוה"ז והעולם הבא שנאמר (תהלים סג, ו) ושפתי רננות יהלל פי:,ר' אלעזר בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשכן בפורינו אהבה ואחוה ושלום וריעות ותרבה גבולנו בתלמידים ותצליח סופנו אחרית ותקוה ותשים חלקנו בגן עדן ותקננו בחבר טוב ויצר טוב בעולמך ונשכים ונמצא יחול לבבנו ליראה את שמך ותבא לפניך קורת נפשנו לטובה.,רבי יוחנן בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתציץ בבשתנו ותביט ברעתנו ותתלבש ברחמיך ותתכסה בעזך ותתעטף בחסידותך ותתאזר בחנינותך ותבא לפניך מדת טובך וענותנותך.,ר' זירא בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שלא נחטא ולא נבוש ולא נכלם מאבותינו,ר' חייא בתר דמצלי אמר הכי יהי רצון מלפניך ה' אלהינו שתהא תורתך אומנותנו ואל ידוה לבנו ואל יחשכו עינינו.,רב בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתתן לנו חיים ארוכים חיים של שלום חיים של טובה חיים של ברכה חיים של פרנסה חיים של חלוץ עצמות חיים שיש בהם יראת חטא חיים שאין בהם בושה וכלימה חיים של עושר וכבוד חיים שתהא בנו אהבת תורה ויראת שמים חיים שתמלא לנו את כל משאלות לבנו לטובה.,רבי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתצילנו מעזי פנים ומעזות פנים מאדם רע ומפגע רע מיצר רע מחבר רע משכן רע ומשטן המשחית ומדין קשה ומבעל דין קשה בין שהוא בן ברית בין שאינו בן ברית,ואע"ג דקיימי קצוצי עליה דרבי.,רב ספרא בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשים שלום 16b. The Gemara questions this: bIf so, why discussa case of bone who is marrying a virginin particular? bEven one who is marrying a widowis performing a mitzva and should balsobe exempt.,The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. bHere,in the case of one who marries a virgin, the groom is bpreoccupiedby his thoughts, bwhile here,in the case of one who marries a widow, bhe is not preoccupied. /b,The Gemara challenges: bIfa groom is exempt from the recitation of iShemasimply bdue to preoccupation,then bevenone who is preoccupied because bhis ship sank at sea shouldbe exempt. If so, bwhy then did Rabbi Abba bar Zavda saythat bRav said: A mourner is obligated in all the mitzvot mentioned in the Torah except forthe mitzva to don bphylacteries, asthe term bsplendor is statedwith regard to phylacteries, bas it is statedthat the prophet Ezekiel was prohibited to mourn and was told: b“Bind your splendor upon yourself”(Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite iShema /i, clearly preoccupation has no bearing upon one’s obligation.,The Gemara responds: Nevertheless, there is a distinction between the cases. bThere,it is a case of bpreoccupation with a voluntaryact, as there is no mitzva to be preoccupied with his mourning, but bhere,in the case of a groom, the cause of bthe preoccupation isthe bmitzvaitself., strongMISHNA: /strong The mishna relates another episode portraying unusual conduct by Rabban Gamliel. bHe bathed on the first night after his wife died. His students said to him:Have byounot btaught us, our teacher, that a mourner is prohibited to bathe?He answered them: bI am not like other people, I am delicate [ iistenis /i].For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.,Another exceptional incident is related: bAnd when his slave, Tavi, died,Rabban Gamliel baccepted condolences for hisdeath as one would for a close family member. bHis students said to him: Have younot btaught us, our teacher, that one does not accept condolences forthe death of bslaves?Rabban Gamliel said to his students: bMy slave, Tavi, is not like all the rest of the slaves, he was virtuousand it is appropriate to accord him the same respect accorded to a family member.,With regard to the recitation of iShemaon one’s wedding night, the Sages said that bif,despite his exemption, ba groom wishes to recite iShemaon the first night,he may do so. bRabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputationof a God-fearing person bmay assumeit, and consequently, not everyone who wishes to recite iShemaon his wedding night may do so., strongGEMARA: /strong With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: bWhat is the reasonthat bRabban Gamlieldid not practice the customs of mourning after his wife died? The Gemara answers: bHe holds thatacute mourning [ ianinut /i] is in effect only on the day of the death itself, but bacute mourning at night isonly bby rabbinic law, as it is written:“And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, band the end will be like a bitter day”(Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. bAnd in the case of a delicate person, the Sages did not issue a decreethat one should afflict himself during the period of acute mourning.,We learned in our mishna that: bWhen his servant, Tavi, died,Rabban Gamliel accepted condolences for him., bThe Sagestaught in a ibaraita /i: For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one recites neither the blessing of the mourners nor the consolation of the mourners. /b, bAn incidentis related that when bRabbi Eliezer’s maidservant died, his students entered to console him. When he saw themapproaching bhe went up to the second floor, and they went up after him. He entered the gatehouse [ ianpilon /i], and they entered after him. He entered the banquet hall [ iteraklin /i],and bthey entered after him.Having seen them follow him everywhere, bhe said to them: It seems to me that you would be burned by lukewarm water,meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. bNowI see that byou are not even burned by boiling hot water. Did I not teach you the following:For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one neither recites the blessing of the mourners nordoes he recite bthe consolation of the mourners,as the relationship between master and slave is not like a familial relationship? bRather, what does one say about themwhen they die? bJust as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservantwho died: bMay the Omnipresent replenish your loss,as the connection between a master and his slave is only ficial in nature., bIt was taught in another ibaraita /i: bOne does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over hima eulogy of sorts: bAlas, a good and loyal man who enjoyedthe fruits bof his hard labor. They said to him: If so, whatpraise bhave you left for virtuousJews? A Jewish person would be proud to be eulogized in that manner., bThe Sages taughtin a ibaraita /i: bOne may only call threepeople bpatriarchs,Abraham, Isaac, and Jacob, but not Jacob’s children. bAnd one may only call fourpeople bmatriarchs,Sarah, Rebecca, Rachel, and Leah.,The Gemara asks: bWhat is the reasonfor this exclusivity with regard to the bPatriarchs? If you saythat it is bbecause we do not know whether we descend from Reuben or from Simon,so we cannot accurately say our father Reuben, for example, bif so,with regard to the Matriarchs as well, bwe do not know whether we descend from Rachel or from Leah,and we should not call Rachel and Leah matriarchs either. bInstead,the reason the sons of Jacob are not called patriarchs is not for that reason, but because buntilJacob bthey are significantenough to be referred to as patriarchs, but bbeyondJacob, bthey are not significantenough to be referred to as patriarchs.,This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, bit was taught in another ibaraita /i: bOne may not refer to slaves and maidservants as father [ iabba /i] so-and-so or mother [ iimma /i] so-and-so. But they would callthe slaves and maidservants bof Rabban Gamliel “father so-and-so” and “mother so-and-so.” /b,The Gemara asks: Is a bstorycited in order bto contradictthe previously stated ihalakha /i? The Gemara answers: There is no contradiction; rather, bbecauseRabban Gamliel’s servants bwere significant,they were addressed with these honorifics.,The Gemara cites an aggadic statement concerning prayer and the recitation of iShema /i. bRabbi Elazar said: What isthe meaning of bthat which is written: “So I will bless You as I live, to Your name I will raise my hands”(Psalms 63:5)? bSo I will bless You as I live, refers to the recitation of iShema /i,and bto Your name I will raise my hands, refers tothe iAmida bprayer,which is characterized as lifting one’s hands to God. bAnd if one does so,recites iShemaand prays, bthe verse says about him: “As with fat and marrow, my soul will be satisfied”(Psalms 63:6). bAnd not onlydoes he receive this reward, bbut he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [ ireot /i], my mouth praises You”(Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.,The Gemara describes how bafter Rabbi Elazar concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bto cause to dwell in our lot love and brotherhood, peace and friendship. br bAnd may You make our borders rich in disciples br band cause us to ultimately succeed,that we will have a good bend and hope. br bAnd may You set our portion in the Garden of Eden, br band may You establish for us a good companion and a good inclination in Your world. br bAnd may we rise early and find the aspiration of our hearts to fear Your name, br band may the satisfaction of our souls come before You,i.e., may You hear our prayers that we may have spiritual contentment in this world bfor the best. /b,Similarly, the Gemara recounts that bafter Rabbi Yoḥa concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat You look upon our shame and behold our plight, br bthat You clothe Yourself in Your mercy, br band cover Yourself with Your might, br bthat You wrap Yourself in Your loving-kindness, br band gird Yourself with Your grace, br band may Your attributes of goodness and humility come before You. /b,Similarly, bafter Rabbi Zeira concluded his prayers he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat we not sin or shame ourselves, br band that we not disgrace ourselves before our forefathers, brin the sense that our actions should not disgrace the actions of our forefathers., bAfter Rabbi Ḥiyya prayed he said the following: br bMay it be Your will, Lord our God, br bthat Your Torah should be our vocation, br band may our heart not become faint nor our eyes dim. /b, bAfter his prayer, Rav said the following: br bMay it be Your will, Lord our God, br bthat You grant us long life, a life of peace, br ba life of goodness, a life of blessing, br ba life of sustece, a life of freedom of movementfrom place to place, where we are not tied to one place, br ba life of dread of sin, a life without shame and disgrace, br ba life of wealth and honor, br ba life in which we have love of Torah and reverence for Heaven, br ba life in which You fulfill all the desires of our heart for good. /b, bAfter his prayer, RabbiYehuda HaNasi bsaid the following: br bMay it be Your will, Lord our God, and God of our forefathers, br bthat You save us from the arrogant and from arrogancein general, br bfrom a bad man, from a bad mishap, br bfrom an evil instinct, from a bad companion, br bfrom a bad neighbor, from the destructive Satan, br bfrom a harsh trial and from a harsh opponent, br bwhether he is a member of the covet,a Jew, br bor whether he is not a member of the covet. /b, bAndthe Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day bdespite the fact thatroyal bofficers stoodwatch bover RabbiYehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance., bAfter his prayer, Rav Safra said the following: br bMay it be Your will, Lord our God, that You establish peace /b
49. Golden Verses (Pseudo-Pythagoras), Carmen Aurem, 11, 9-10

Subjects of this text:

subject	book bibliographic info
(biblical) law,lawlessness	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
absalom	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
allegory,allegorical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
alms(giving)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 267, 293, 515, 516, 520
alms	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 16, 122, 126, 136, 234
almsgiving,charity	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120
antitheses	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122, 123
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
apostles (of jesus)	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
apostolic fathers,generally	Esler (2000), The Early Christian World, 513
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 263
asceticism	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
atonement	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117
authority of ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 520
baptism	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 234
basil of ancyra	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
basil of caesarea	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
bathsheba	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
beatitude,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123
beatitudes,two gospel versions	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400
beatitudes	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 297; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400
belief,believer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
belief and faith	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296
biblical	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
birkat ha-minim	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86
boundaries	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283
calendar (lunar,solar)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 523
causes	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
christ	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
christology	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 263
circumcision	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132
clement,second	Esler (2000), The Early Christian World, 513
clothing	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
community,christian	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
community	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296, 298; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135, 136
community prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292
connection between deeds and consequences	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126
conversion,process	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 297
conversion,psychological aspects	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 300
conversion,social/sociological aspects	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
covenant,covenantal	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
covenant	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
cult	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 123
david,as fasting	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
david,his story	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
david	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
day of judgement,last judgement	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
decision	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298
deficiency	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 300
desires	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
diakonoi	Esler (2000), The Early Christian World, 513
didache,and baptism	Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 252
didache	Esler (2000), The Early Christian World, 513; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 16; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86
dietary renunciation	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
disciples of jesus,following jesus	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132, 135
disciples of jesus	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 132, 135
divine	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 297
doxology	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 234
drinking	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
earth	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 13
edessa	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
editing (process)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 267, 292, 520
elazar ben arakh	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
election (of israel)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
end of days/last days,eschaton	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
end of days tribulation	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
enkrateia	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
epiphanius	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523
episcopoi	Esler (2000), The Early Christian World, 513
eschatological prophet,non-eschatological	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
eschatological prophet,not yet eschatology	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
eschatology,eschatological,belonging to the end-of-days,messianic age	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
eschatology/eschatological	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 297
eschatology	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123, 135
essenes (see also qumran)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 293, 520, 523
ethical	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
ethics	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
eucharist	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
evil	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 297, 299; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
exception clause	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 293
exclusive/exclusivity	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298
excommunication	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
faith,faithfulness	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117
faith	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126, 132
fast	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 16, 126, 136, 234; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86
fasting	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 120; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 262, 267, 293, 516, 520, 523
food	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
food laws	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132
forgiveness	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
friday (fast/festival day)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 523
galen	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
gamaliel (gamliel) the elder,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
gamaliel (gamliel) the younger,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
gentile	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 516, 523
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 267, 293
gentiles,in christian discourse	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132
gluttony	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
gnostic/gnosticism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298, 299
goal/telos of philosophical life	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298, 299
god,will of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
golden rule	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123
gospel,of matthew	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 122, 123, 126, 132, 135, 136, 234
gospel	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86
grace	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 13
happiness	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 299
health	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
heaven	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 234
hillel the elder	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 293, 520
historical tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 267, 292, 516, 523
hypocrisy/hypocrites	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16, 234
hypocrites (pharisees)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 267, 293, 515, 516, 523
james (brother of jesus)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262
jerusalem	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
jesus,divine status	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120
jesus,historical	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 122
jesus,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
jesus	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117
jesus (christ)	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 516, 523
jewish,culture	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
jewish-christian tradition,custom	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 293, 515, 523
jewish christians,jewish-christian	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
jewish other,ritual	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117, 120
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 117
john (the baptist)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 262, 523
judaism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 297; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
judgement,final (endgericht)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132, 136
justice	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
justification	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283
kingdom of god/heaven,sons of the kingdom	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
kingdom of god/heaven	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 299
kingdom of heaven	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 515
kyrios	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
law divine/mosaic/jewish	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 299
literature,wisdom	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151
logion	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126, 135
logos-theology	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
lords prayer,as community prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
lords prayer,function of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12
lords prayer,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 122, 123, 126, 132, 135, 136
lords prayer,practice of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16
lords prayer,structure of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 122, 123, 126, 136
lords prayer	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 263, 267, 292, 293, 516, 523
love,double-love precept	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
love,for humankind/neighbor	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 297, 298, 299, 300
love,of enemies	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
love	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 297, 298, 299, 300; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123, 135
luke,using matthew	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 105
macarism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 297
marriage	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
masoretic text (mt)	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
matthaean church,community	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293
matthew,distinctives of	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 97, 102, 103, 104, 105
matthew,five discourses	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 400
matthew	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86
matthew (evangelist)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
messiah	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 267
metanoia/metanoeō	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
moderation	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
monday (fast/festival day)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523
money	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
moral progress/transformation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295
moses	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 520
moth,as a symbol of destruction	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151
mysticism,mystical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
need (material)	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296
nob	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
opponents	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16
origen	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
pagans	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
parable	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 520, 523
perfection	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 298
peshitta	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
petitions of the lords prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
pharisaic tradition/halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 293
pharisee,teaching of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12
pharisees,torah-sages,pharisaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
pharisees	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86
philosophy,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 297
piety,deeds of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120
piety,trilogy of pious actions →alms,fast,prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 16, 126, 136
piety	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 126, 135, 136
polemic	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16
poor	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283
porneia (zenut,unchastity)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 520
prayer,effect of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 13
prayer,practice of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 16, 126, 136, 234; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 86; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117, 120
priest	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296
procreationism	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
profanization	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
promises of god	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
psalms	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117
psychological	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283
punishment	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120
pythagoreans	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
quis dives salvetur?	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
qumran,qumranic,anti-qumranic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117
qumran community	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523
rabbi (title)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 520
rabbinic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116, 117
rabbinic tradition/literature,midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
rabbis	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
reason	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135
reciprocity	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298
relationship	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 297, 298, 299, 300
religion,religious	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 283, 295, 296, 297, 299
renunciation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 297; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
repentance,return to god	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117
reward	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 120
rhetoric,rhetorical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 267
righteous,righteousness	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
righteousness	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12
righteousness of god	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 299
ritual,practice of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13
ritual	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 13, 16; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
sabbath	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 520
sacrality	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 132
sadducees,teaching of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12
sanctuary	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
satan,devil,belial,melkhiresha,evil one,angel of darkness	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
saul,king of israel	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
scholia (sing. scholium or scholion,genre)	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
second temple period,jewry,tradition	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 116
seeking/searching	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 299
self-preservation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298, 299
self-restraint	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
septuagint	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245
sermon of the mount,redaction of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 122, 123, 126
sermon of the mount,structure of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 120, 122, 123, 126, 132, 135, 136
sermon of the mount	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 120, 126, 132, 136
sermon on the mount	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 267, 293, 515; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
sexual desire,and overeating	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
sexual desire	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
sexual immorality	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
shammai,school	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 293
shammai (see also subject index)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292, 520
short prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 263, 267
silence	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 220
sins,transgressions,sinners,forgiveness of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117, 120
socratic	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 297, 298, 299
spirit/spiritual	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 298
stoic/stoicism	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 296, 297
sunday (festival day)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523
synoptic,tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245, 293, 523
tannaitic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117
temple,sacrificial cult (in jerusalem),destruction	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117
temple,sacrificial cult (in jerusalem)	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116, 117
temptation	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 120
theology,christian,heavenly treasures	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151
thursday (fastday)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523
to self	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 296
torah	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123, 135, 136
tradition,liturgical	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16
tradition,topical	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16
truth	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 299
uriah the hittite	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 461
virginity	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
virtue	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 135, 136; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
war	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16
way of life	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 136
wealth,material,and heavenly treasures	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151
wealth,material,criticism of'	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151
wednesday (fast/festival day)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 293, 523
wisdom,literature	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126
wisdom	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 295, 298; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126, 132, 135
world to come	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116
yohanan ben zakkai,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 245