Tiresias: The Ancient Mediterranean Religions Source Database

8258

New Testament, Matthew, 7

nan nan, "Don't judge, so that you won't be judged. , For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. , Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? , Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? , You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. , "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. , "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. , For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. , Or who is there among you, who, if his son asks him for bread, will give him a stone? , Or if he asks for a fish, who will give him a serpent? , If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! , Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. , "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. , How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. , "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. , By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? , Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. , A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. , Every tree that doesn't grow good fruit is cut down, and thrown into the fire. , Therefore, by their fruits you will know them. , Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. , Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' , Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' , "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. , The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. , Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. , The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall.", It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching, , for he taught them with authority, and not like the scribes.

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

51 results
1. Septuagint, Tobit, 4.15 (10th cent. BCE - 2nd cent. BCE) 4.15. And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way.
2. Hebrew Bible, Deuteronomy, a b c d\n0 "32.4" "32.4" "32 4"\n1 18.15 18.15 18 15\n2 18.16 18.16 18 16\n3 18.17 18.17 18 17\n4 18.18 18.18 18 18\n5 5.1 5.1 5 1\n6 5.10 5.10 5 10\n7 5.11 5.11 5 11\n8 5.12 5.12 5 12\n9 5.13 5.13 5 13\n10 5.14 5.14 5 14\n11 5.15 5.15 5 15\n12 5.16 5.16 5 16\n13 5.17 5.17 5 17\n14 5.18 5.18 5 18\n15 5.19 5.19 5 19\n16 5.2 5.2 5 2\n17 5.20 5.20 5 20\n18 5.21 5.21 5 21\n19 5.3 5.3 5 3\n20 5.4 5.4 5 4\n21 5.5 5.5 5 5\n22 5.6 5.6 5 6\n23 5.7 5.7 5 7\n24 5.8 5.8 5 8\n25 5.9 5.9 5 9 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Exodus, 20.1-20.17, 21.33-21.34 (9th cent. BCE - 3rd cent. BCE) 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 21.33. וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃ 21.34. בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה־לּוֹ׃ 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 21.33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein," 21.34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his."
4. Hebrew Bible, Genesis, 6.5 (9th cent. BCE - 3rd cent. BCE) 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."
5. Hebrew Bible, Leviticus, 17.8-17.16, 19.18, 20.2-20.5 (9th cent. BCE - 3rd cent. BCE) 17.8. וַאֲלֵהֶם תֹּאמַר אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר אֲשֶׁר־יָגוּר בְּתוֹכָם אֲשֶׁר־יַעֲלֶה עֹלָה אוֹ־זָבַח׃ 17.9. וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא יְבִיאֶנּוּ לַעֲשׂוֹת אֹתוֹ לַיהוָה וְנִכְרַת הָאִישׁ הַהוּא מֵעַמָּיו׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12. עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 17.16. וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנוֹ׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 20.2. וְאֶל־בְּנֵי יִשְׂרָאֵל תֹּאמַר אִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמֻהוּ בָאָבֶן׃ 20.2. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת־דֹּדָתוֹ עֶרְוַת דֹּדוֹ גִּלָּה חֶטְאָם יִשָּׂאוּ עֲרִירִים יָמֻתוּ׃ 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ 20.4. וְאִם הַעְלֵם יַעְלִימוּ עַם הָאָרֶץ אֶת־עֵינֵיהֶם מִן־הָאִישׁ הַהוּא בְּתִתּוֹ מִזַּרְעוֹ לַמֹּלֶךְ לְבִלְתִּי הָמִית אֹתוֹ׃ 20.5. וְשַׂמְתִּי אֲנִי אֶת־פָּנַי בָּאִישׁ הַהוּא וּבְמִשְׁפַּחְתּוֹ וְהִכְרַתִּי אֹתוֹ וְאֵת כָּל־הַזֹּנִים אַחֲרָיו לִזְנוֹת אַחֲרֵי הַמֹּלֶךְ מִקֶּרֶב עַמָּם׃ 17.8. And thou shalt say unto them: Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt-offering or sacrifice," 17.9. and bringeth it not unto the door of the tent of meeting, to sacrifice it unto the LORD, even that man shall be cut off from his people." 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life." 17.12. Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood." 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 17.15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean." 17.16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 20.2. Moreover, thou shalt say to the children of Israel: Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth of his seed unto Molech; he shall surely be put to death; the people of the land shall stone him with stones." 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name." 20.4. And if the people of the land do at all hide their eyes from that man, when he giveth of his seed unto Molech, and put him not to death;" 20.5. then I will set My face against that man, and against his family, and will cut him off, and all that go astray after him, to go astray after Molech, from among their people."
6. Hebrew Bible, Proverbs, 13.11 (9th cent. BCE - 3rd cent. BCE) 13.11. הוֹן מֵהֶבֶל יִמְעָט וְקֹבֵץ עַל־יָד יַרְבֶּה׃ 13.11. Wealth gotten by vanity shall be diminished; But he that gathereth little by little shall increase. ."
7. Hebrew Bible, Psalms, 1.1, 2.8, 37.11, 95.5 (9th cent. BCE - 3rd cent. BCE) 1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 2.8. שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ וַאֲחֻזָּתְךָ אַפְסֵי־אָרֶץ׃ 37.11. וַעֲנָוִים יִירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלוֹם׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful." 2.8. Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession." 37.11. But the humble shall inherit the land, and delight themselves in the abundance of peace." 95.5. The sea is His, and He made it; And His hands formed the dry land."
8. Hebrew Bible, 1 Samuel, 16.7 (8th cent. BCE - 5th cent. BCE) 16.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוָה יִרְאֶה לַלֵּבָב׃ 16.7. But the Lord said to Shemu᾽el, Look not on his countece, nor on the height of his stature; because I have refused him: for it is not as a man sees; for a man looks on the outward appearance, but the Lord looks on the heart."
9. Hebrew Bible, Isaiah, 60.21, 61.1-61.3 (8th cent. BCE - 5th cent. BCE) 60.21. וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.3. לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃ 60.21. Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" 61.3. To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory."
10. Hebrew Bible, Ezekiel, 33.11 (6th cent. BCE - 5th cent. BCE) 33.11. אֱמֹר אֲלֵיהֶם חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־אֶחְפֹּץ בְּמוֹת הָרָשָׁע כִּי אִם־בְּשׁוּב רָשָׁע מִדַּרְכּוֹ וְחָיָה שׁוּבוּ שׁוּבוּ מִדַּרְכֵיכֶם הָרָעִים וְלָמָּה תָמוּתוּ בֵּית יִשְׂרָאֵל׃ 33.11. Say unto them: As I live, saith the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"
11. Septuagint, Tobit, 4.15 (4th cent. BCE - 2nd cent. BCE) 4.15. And what you hate, do not do to any one. Do not drink wine to excess or let drunkenness go with you on your way.
12. Dead Sea Scrolls, Community Rule, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)
13. Anon., Epistle of Barnabas, 16.7 (1st cent. CE - 2nd cent. CE) 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.
14. Anon., Didache, 1.2-1.6, 2.2, 2.4-2.5, 2.7, 3.7, 5.2 (1st cent. CE - 2nd cent. CE)
15. Josephus Flavius, Against Apion, 2.217 (1st cent. CE - 1st cent. CE) 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation;
16. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE) 8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel."
17. New Testament, 1 John, 3.15, 5.14 (1st cent. CE - 1st cent. CE) 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 5.14. This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us.
18. New Testament, 1 Peter, 1.5-1.12, 3.9, 4.14 (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. 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. 4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified.
19. New Testament, 1 Corinthians, 1.9, 2.9, 4.20, 6.1, 6.9-6.10, 7.10-7.11, 7.19, 8.7, 9.14, 10.3, 10.5, 11.18-11.19, 13.13, 15.28 (1st cent. CE - 1st cent. CE) 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 4.20. For the Kingdom ofGod is not in word, but in power. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 10.3. andall ate the same spiritual food; 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
20. New Testament, 1 Thessalonians, 1.10 (1st cent. CE - 1st cent. CE) 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
21. New Testament, 2 Corinthians, 1.19 (1st cent. CE - 1st cent. CE)
22. New Testament, Acts, 15.5, 15.19-15.21, 15.29, 19.35, 21.20 (1st cent. CE - 2nd cent. CE) 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 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? 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.
23. New Testament, Apocalypse, 7.1-7.8, 21.6, 22.17 (1st cent. CE - 1st cent. CE) 7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads! 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
24. New Testament, James, 1.2, 1.5, 1.7-1.17, 1.22-1.23, 2.5-2.12, 4.2-4.3, 5.1-5.6 (1st cent. CE - 1st cent. CE) 1.2. Count it all joy, my brothers, when you fall into various temptations 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.7. For let that man not think that he will receive anything from the Lord. 1.8. He is a double-minded man, unstable in all his ways. 1.9. But let the brother in humble circumstances glory in his high position; 1.10. and the rich, in that he is made humble, because like the flower in the grass, he will pass away. 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death. 1.16. Don't be deceived, my beloved brothers. 1.17. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow. 1.22. But be doers of the word, and not only hearers, deluding your own selves. 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; 2.5. Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the kingdom which he promised to those who love him? 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? 2.7. Don't they blaspheme the honorable name by which you are called? 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.9. But if you show partiality, you commit sin, being convicted by the law as transgressors. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 4.2. You lust, and don't have. You kill, covet, and can't obtain. You fight and make war. Yet you don't have, because you don't ask. 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures. 5.1. Come now, you rich, weep and howl for your miseries that are coming on you. 5.2. Your riches are corrupted and your garments are moth-eaten. 5.3. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. 5.4. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Hosts. 5.5. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. 5.6. You have condemned, you have murdered the righteous one. He doesn't resist you.
25. New Testament, Colossians, 1.13 (1st cent. CE - 1st cent. CE) 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
26. New Testament, Ephesians, 1.3-1.14, 4.13 (1st cent. CE - 1st cent. CE) 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
27. New Testament, Galatians, 1.16, 2.20, 4.4, 4.6, 5.19-5.21, 6.2 (1st cent. CE - 1st cent. CE) 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 6.2. Bear one another'sburdens, and so fulfill the law of Christ.
28. New Testament, Hebrews, 1.2-1.3 (1st cent. CE - 1st cent. CE) 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
29. New Testament, Romans, 1.3-1.4, 1.9, 2.29, 5.10, 7.25, 8.2-8.3, 8.11, 8.29, 8.32, 9.3 (1st cent. CE - 1st cent. CE) 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 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. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh
30. New Testament, John, 4.14, 4.34, 12.27, 13.12-13.17, 15.5 (1st cent. CE - 1st cent. CE) 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.
31. New Testament, Luke, 1.1-9.50, 1.34, 1.35, 1.75, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 5.21, 6, 6.7, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.39, 6.40, 6.41, 6.42, 6.43, 6.44, 6.45, 6.46, 6.47, 6.48, 6.49, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 10.16, 11.2, 11.3, 11.4, 11.42, 11.43, 11.44, 11.46, 11.47, 11.52, 11.53, 12.33, 12.56, 13.15, 22.42, 22.54, 22.63, 22.64, 22.65, 22.66, 22.67, 22.68, 22.69, 22.70, 22.71, 24.15, 24.16, 24.17 (1st cent. CE - 1st cent. CE)
32. New Testament, Mark, 2.5-2.10, 2.16, 4.1-4.34, 6.1-6.13, 6.20-6.49, 7.6, 7.21, 9.47, 10.11-10.12, 10.43, 11.25, 12.28, 13.1-13.2, 13.9-13.13, 13.27, 13.31, 14.36, 14.53, 14.55-14.65 (1st cent. CE - 1st cent. CE) 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 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? 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 4.21. He said to them, "Is the lamp brought to be put under a basket or under a bed? Isn't it put on a lampstand? 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.23. If any man has ears to hear, let him hear. 4.24. He said to them, "Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who hear. 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 4.27. and should sleep and rise night and day, and the seed should spring up and grow, he doesn't know how. 4.28. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. 4.29. But when the fruit is ripe, immediately he puts forth the sickle, because the harvest has come. 4.30. He said, "How will we liken the Kingdom of God? Or with what parable will we illustrate it? 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 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. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 7.6. 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. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 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. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 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. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands.
33. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)
34. Polycarp of Smyrna, Letter To The Philippians, 2.2-2.3 (1st cent. CE - 2nd cent. CE)
35. 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].”"
36. Tosefta, Hagigah, 2.1 (1st cent. CE - 2nd cent. CE)
37. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE)
38. Clement of Alexandria, Exhortation To The Greeks, 10.108 (2nd cent. CE - 3rd cent. CE)
39. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 28.1 (2nd cent. CE - 3rd cent. CE)
40. Clement of Alexandria, Miscellanies, 2.20.114, 4.22.136, 5.6.34 (2nd cent. CE - 3rd cent. CE)
41. Hermas, Similitudes, 8.3.2 (2nd cent. CE - 2nd cent. CE)
42. Irenaeus, Refutation of All Heresies, 5.26.2 (2nd cent. CE - 3rd cent. CE)
43. Justin, First Apology, 16.8-16.14, 26.1, 56.1 (2nd cent. CE - 2nd cent. CE) 10. But we have received by tradition that God does not need the material offerings which men can give, seeing, indeed, that He Himself is the provider of all things. And we have been taught, and are convinced, and do believe, that He accepts those only who imitate the excellences which reside in Him, temperance, and justice, and philanthropy, and as many virtues as are peculiar to a God who is called by no proper name. And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received - of reigning in company with Him, being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. And we think it for the advantage of all men that they are not restrained from learning these things, but are even urged thereto. For the restraint which human laws could not effect, the Word, inasmuch as He is divine, would have effected, had not the wicked demons, taking as their ally the lust of wickedness which is in every man, and which draws variously to all manner of vice, scattered many false and profane accusations, none of which attach to us.
44. Justin, Dialogue With Trypho, 88.5, 140.4 (2nd cent. CE - 2nd cent. CE)
45. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) 30b. לא יהיה בך אביון שלך קודם לשל כל אדם,אלא לזקן ואינו לפי כבודו,אמר רבה הכישה חייב בה אביי הוה יתיב קמיה דרבה חזא להנך עיזי דקיימו שקל קלא ושדא בהו א"ל איחייבת בהו קום אהדרינהו,איבעיא להו דרכו להחזיר בשדה ואין דרכו להחזיר בעיר מהו מי אמרינן השבה מעליא בעינן וכיון דלאו דרכיה להחזיר בעיר לא לחייב או דלמא בשדה מיהת הוא דאיחייב ליה וכיון דאיחייב ליה בשדה איחייב ליה בעיר תיקו,אמר רבא כל שבשלו מחזיר בשל חבירו נמי מחזיר וכל שבשלו פורק וטוען בשל חבירו נמי פורק וטוען,רבי ישמעאל ברבי יוסי הוה קאזיל באורחא פגע ביה ההוא גברא הוה דרי פתכא דאופי אותבינהו וקא מיתפח א"ל דלי לי אמר ליה כמה שוין א"ל פלגא דזוזא יהיב ליה פלגא דזוזא ואפקרה,הדר זכה בהו הדר יהיב ליה פלגא דזוזא ואפקרה חזייה דהוה קא בעי למיהדר למזכיה בהו א"ל לכולי עלמא אפקרנהו ולך לא אפקרנהו,ומי הוי הפקר כי האי גוונא והתנן בש"א הפקר לעניים הפקר וב"ה אומרים אינו הפקר עד שיהא הפקר לעניים ולעשירים כשמיטה,אלא רבי ישמעאל ברבי יוסי לכולי עלמא אפקרינהו ובמלתא בעלמא הוא דאוקמיה,והא רבי ישמעאל ברבי יוסי זקן ואינו לפי כבודו הוה ר' ישמעאל ברבי יוסי לפנים משורת הדין הוא דעבד,דתני רב יוסף (שמות יח, כ) והודעת להם זה בית חייהם את הדרך זו גמילות חסדים [(אשר) ילכו זה ביקור חולים בה זו קבורה ואת המעשה זה הדין אשר יעשון זו לפנים משורת הדין:,אמר מר (אשר) ילכו זה ביקור חולים היינו גמילות חסדים לא נצרכה אלא לבן גילו דאמר מר בן גילו נוטל אחד מששים בחליו ואפי' הכי מבעי ליה למיזל לגביה,בה זו קבורה היינו גמילות חסדים לא נצרכה אלא לזקן ואינו לפי כבודו,אשר יעשון זו לפנים משורת הדין דאמר ר' יוחנן לא חרבה ירושלים אלא על שדנו בה דין תורה אלא דיני דמגיזתא לדיינו אלא אימא שהעמידו דיניהם על דין תורה ולא עבדו לפנים משורת הדין:, big strongמתני׳ /strong /big אי זו היא אבידה מצא חמור או פרה רועין בדרך אין זו אבידה חמור וכליו הפוכין פרה רצה בין הכרמים הרי זו אבידה החזירה וברחה החזירה וברחה אפי' ארבעה וחמשה פעמים חייב להחזירה שנאמר (דברים כב, א) השב תשיבם,היה בטל מסלע לא יאמר לו תן לי סלע אלא נותן לו שכרו כפועל אם יש שם בית דין מתנה בפני ב"ד אם אין שם ב"ד בפני מי יתנה שלו קודם:, big strongגמ׳ /strong /big אטו כל הני דאמרינן לאו אבידה הוו אמר רב יהודה הכי קאמר אי זו היא כלל אבידה שהוא חייב בה מצא חמור ופרה רועין בדרך אין זו אבידה ולא מיחייב בה חמור וכליו הפוכים פרה ורצה בין הכרמים הרי זו אבידה ומיחייב בה,ולעולם אמר רב יהודה אמר רב עד שלשה ימים היכי דמי אי בלילותא אפי' חדא שעתא נמי אי ביממא אפי' טובא נמי לא,לא צריכא דהוה חזי לה בקדמתא ובחשכתא תלתא יומי אמרינן איתרמויי אתרמי לה ונפקא טפי ודאי אבידה היא,תניא נמי הכי מצא טלית וקרדום 30b. bthere shall be no needy among you”(Deuteronomy 15:4). This verse can be understood as a command, indicating that it is incumbent upon each individual to ensure that he will not become needy. Therefore, byourassets btake precedence overthe assets bof anyother bperson. /b,The Gemara concludes: bRather,the verse is necessary btoderive the exemption from returning the lost item in the case where he was ban elderly person and it is not in keeping with his dignityto tend to the item., bRabba says:If there was a lost animal and the elderly person began the process of returning it, e.g., if he bstruck iteven once to guide it in a certain direction, he is bobligatedto tend bto itand return it. The Gemara relates: bAbaye was sitting before Rabbaand bsaw these goats standingnearby. bHe picked up a clod of dirt and threw it at them,causing them to move. Rabba bsaid to him: You havethereby bobligated yourself toreturn bthem. Arise and return themto their owner., bA dilemma was raised beforethe Sages: In a case of a person for whom it bis histypical bmanner to returnan item of that type bin the field,where there are fewer onlookers, bbut it is not histypical bmanner to returnan item of that type bin the city, what isthe ihalakha /i? Do bwe saythat for one to be obligated to return a lost item bwe need an unequivocalobligation to breturnit that applies in all cases, band since it is not histypical bmanner to returnan item of that sort bin the city, let him not be obligatedto return such an item at all? bOr perhaps, he is obligated in any eventto return the item bin the field, and once he is obligatedto return bit in the field, he isalso bobligated in the city.The Gemara concludes: The dilemma bshall standunresolved., bRava says:In banycase bwhere he would recover his ownitem and would consider it to be in keeping with his dignity, he is balsoobligated to breturn another’sitem. bAnd anycase where bhe unloads and loads his ownanimal’s burden, he is balsoobligated to bunload and loadthe burden of banother’sanimal.,The Gemara relates: bRabbi Yishmael, son of Rabbi Yosei, was walking on the road. A certain man encountered him,and that man bwas carrying a burdenthat consisted of sticks bof wood. He set downthe wood band was resting.The man bsaid to him: Liftthem bfor meand place them upon me. Since it was not in keeping with the dignity of Rabbi Yishmael, son of Rabbi Yosei, to lift the wood, Rabbi Yishmael bsaid to him: How much are they worth?The man bsaid to him: A half-dinar.Rabbi Yishmael, son of Rabbi Yosei, bgave him a half-dinar,took possession of the wood, band declaredthe wood bownerless. /b,The man bthen reacquiredthe wood bandagain requested that Rabbi Yishmael, son of Rabbi Yosei, lift the wood for him. Rabbi Yishmael, son of Rabbi Yosei, bagain gave him a half-dinar,again took possession of the wood, bandagain bdeclaredthe wood bownerless. Hethen bsaw thatthe man bdesired to reacquirethe sticks of wood. Rabbi Yishmael, son of Rabbi Yosei, bsaid to him: I declaredthe sticks of wood bownerless with regard to everyoneelse, bbut I did not declare them ownerless with regard to you. /b,The Gemara asks: bBut isproperty brendered ownerless in a case like this? But didn’t we learnin a mishna ( iPe’a6:1) that bBeit Shammai say:Property bdeclared ownerless for the poor isthereby rendered bownerless. And Beit Hillel say: It is not ownerless, untilthe property bwill be ownerless for the poor and for the rich, likeproduce during bthe Sabbatical Year,which is available for all. As the ihalakhais in accordance with the opinion of Beit Hillel, how could Rabbi Yishmael, son of Rabbi Yosei, declare the wood ownerless selectively, excluding the prior owner of the wood?, bRather, Rabbi Yishmael, son of Rabbi Yosei,actually bdeclaredthe wood bownerless to everyonewithout exception, bandit bwas with a mere statement that he prevented himfrom reacquiring the wood, i.e., he told the man not to reacquire the wood even though there was no legal impediment to that reacquisition.,The Gemara asks: bBut wasn’t Rabbi Yishmael, son of Rabbi Yosei, an elderly person and it was not in keeping with his dignityto tend to the item? Why did he purchase the wood and render it ownerless in order to absolve himself of the obligation to lift the burden if he had no obligation to do so in the first place? The Gemara answers: In the case of bRabbi Yishmael, son of Rabbi Yosei, he conductedhimself bbeyond the letter of the law,and he could have simply refused the request for help.,The Gemara cites a source for going beyond the letter of the law in the performance of mitzvot. bAs Rav Yosef taughtin a ibaraitawith regard to the verse: “And you shall teach them the statutes and the laws, and shall show them the path wherein they shall walk and the action that they must perform” (Exodus 18:20). The ibaraitaparses the various directives in the verse. b“And you shall teach them,” thatis referring to bthe structure of their livelihood,i.e., teach the Jewish people trades so that they may earn a living; b“the path,” thatis referring to bacts of kindness; “they shall walk,” thatis referring to bvisiting the ill; “wherein,” thatis referring to bburial; “and the action,” thatis referring to acting in accordance with the letter of the blaw; “that they must perform,” thatis referring to acting bbeyond the letter of the law. /b,The Gemara analyzes the ibaraita /i. bThe Master said:With regard to the phrase b“they shall walk,” thatis referring to bvisiting the ill.The Gemara asks: bThat isa detail of bacts of kindness;why does the ibaraitalist it separately? The Gemara answers: The reference to visiting the ill is bnecessary only for the contemporary ofthe ill person, bas the Master said:When bone who is a contemporaryof an ill person visits him, he btakes one-sixtieth of his illness.Since visiting an ill contemporary involves contracting a bit of his illness, a special derivation is necessary to teach that beven so, he is required to goand visit bhim. /b,It was taught in the ibaraita /i: With regard to the phrase b“wherein,” thatis referring to bburial.The Gemara asks: bThat isa detail of bacts of kindness;why does the ibaraitalist it separately? The Gemara answers: The reference to burial is bnecessary only toteach the ihalakhaof ban elderly person, andit is in a circumstance where bit is not in keeping with his dignityto bury the dead. Therefore, a special derivation is necessary to teach that even so, he is required to participate in the burial.,It was taught in the ibaraita /i: b“That they must perform”; thatis referring to acting bbeyond the letter of the law, as Rabbi Yoḥa says: Jerusalem was destroyed only forthe fact bthat they adjudicatedcases on the basis of bTorah law inthe city. The Gemara asks: bRather,what else should they have done? bShould they rather have adjudicatedcases on the basis of barbitrary decisions [ idemagizeta /i]? Rather, say: That they established their rulings onthe basis of bTorah law and did not go beyond the letter of the law. /b, strongMISHNA: /strong bWhich isthe item that is considered blost property?If bone found a donkey or a cow grazing on the path, that is not lost property,as presumably the owners are nearby and are aware of the animals’ whereabouts. If one found ba donkey with its accoutrements overturned, or a cowthat bran through the vineyards, that is lost property.In a case where bone returnedthe lost animal band it fled,and he again breturned it and it fled, evenif this scenario repeats itself bfour or five times,he is bobligated to return iteach time, as it bis stated:“You shall not see your brother’s ox or his sheep wandering and disregard them; byou shall return themto your brother” (Deuteronomy 22:1).,If in the course of tending to and returning the lost item, the finder bwas idle fromlabor that would have earned him ba isela /i, he shall not say tothe owner of the item: bGive me a isela /ito compensate me for my lost income. bRather,the owner bgives him his wage asif he were ba laborer,a payment that is considerably smaller. bIf there arethree men btherewho can convene as ba court,he bmay stipulate before the courtthat he will undertake to return the item provided that he receives full compensation for lost income. bIf there is no court there before whom can he stipulatehis condition, bhisficial interests btake precedenceand he need not return the lost item., strongGEMARA: /strong With regard to the question in the mishna: Which is the item that is considered lost property, the Gemara asks: bIs that to say that all those othercases bthat we statedin this chapter bare not lost property? Rav Yehuda saidthat bthisis what the itanna bis saying: What is the principleemployed in defining ba lost item that one is obligated toreturn? The mishna cites examples to illustrate the principle: If one bfound a donkey or a cow grazing on the path, that is not lost property, and he is not obligated toreturn bit.But if one found ba donkey with its accoutrements overturned, or a cow that was running through the vineyards, that is lost property, and he is obligated toreturn bit. /b,With regard to the ruling in the mishna that a donkey and cow grazing on the path are not considered lost property, the Gemara asks: bAndis that the case even if they graze there untended bforever? Rav Yehuda saidthat bRav said: Until three dayspass they are not lost. Thereafter, they are considered lost. The Gemara asks: bWhat are the circumstances? Ifthe animal is found grazing bat night, evenif it is untended for beven one hourit can be presumed to be lost, as an owner never grazes his animals untended at night. bIfthe animal is found grazing bduring the day, evenif it is untended for bmorethan three days, it is balso notpresumed to be lost.,The Gemara answers: bNo,the measure of three days bis necessaryonly in a case bwhere one sawthe animal grazing bin the earlyhours in the morning band in the darkof nightfall. For the first bthree days, we say: It happenedthat the animal bwent outa bit earlier or a bit later than usual, but nevertheless, it was with the owner’s knowledge. Once this is observed for bmorethan three days, it is bcertainly a lost item. /b, bThis is also taughtin a ibaraita /i: If bone found a cloak or an ax /b
46. Eusebius of Caesarea, Ecclesiastical History, 5.1.25-5.1.26 (3rd cent. CE - 4th cent. CE) 5.1.25. But the devil, thinking that he had already consumed Biblias, who was one of those who had denied Christ, desiring to increase her condemnation through the utterance of blasphemy, brought her again to the torture, to compel her, as already feeble and weak, to report impious things concerning us. 5.1.26. But she recovered herself under the suffering, and as if awaking from a deep sleep, and reminded by the present anguish of the eternal punishment in hell, she contradicted the blasphemers. 'How,' she said, 'could those eat children who do not think it lawful to taste the blood even of irrational animals?' And thenceforward she confessed herself a Christian, and was given a place in the order of the witnesses.
47. Nag Hammadi, A Valentinian Exposition, 23.31-23.35 (3rd cent. CE - 3rd cent. CE)
48. Nag Hammadi, The Gospel of Philip, 79.24-79.25 (3rd cent. CE - 3rd cent. CE)
49. Origen, Against Celsus, 2.32 (3rd cent. CE - 3rd cent. CE) 2.32. We have already shown that Jesus can be regarded neither as an arrogant man, nor a sorcerer; and therefore it is unnecessary to repeat our former arguments, lest, in replying to the tautologies of Celsus, we ourselves should be guilty of needless repetition. And now, in finding fault with our Lord's genealogy, there are certain points which occasion some difficulty even to Christians, and which, owing to the discrepancy between the genealogies, are advanced by some as arguments against their correctness, but which Celsus has not even mentioned. For Celsus, who is truly a braggart, and who professes to be acquainted with all matters relating to Christianity, does not know how to raise doubts in a skilful manner against the credibility of Scripture. But he asserts that the framers of the genealogies, from a feeling of pride, made Jesus to be descended from the first man, and from the kings of the Jews. And he thinks that he makes a notable charge when he adds, that the carpenters wife could not have been ignorant of the fact, had she been of such illustrious descent. But what has this to do with the question? Granted that she was not ignorant of her descent, how does that affect the result? Suppose that she were ignorant, how could her ignorance prove that she was not descended from the first man, or could not derive her origin from the Jewish kings? Does Celsus imagine that the poor must always be descended from ancestors who are poor, or that kings are always born of kings? But it appears folly to waste time upon such an argument as this, seeing it is well known that, even in our own days, some who are poorer than Mary are descended from ancestors of wealth and distinction, and that rulers of nations and kings have sprung from persons of no reputation.
50. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.1.3 (4th cent. CE - 5th cent. CE)
51. Anon., Letter of Aristeas, 207 207. The king received the answer with great delight and looking at another said, 'What is the teaching of wisdom?' And the other replied, 'As you wish that no evil should befall you, but to be a partaker of all good things, so you should act on the same principle towards your subjects and offenders, and you should mildly admonish the noble and good. For God draws all men to himself by his benignity.'

Subjects of this text:

subject	book bibliographic info
achilles	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
adultery	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
aeneas	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
agrapha, jesus words	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 235
alms(giving)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267, 515
anchises	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
anger, meekness as antidote to	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
anger	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140
anticipation, anticipate	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 226
apatheia	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 237
aphrodite	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
apokatastasis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230, 236
apostle/apostles, paul the apostle	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 231, 233
apostle/apostles	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 232, 235
apostle	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
apostles	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
ascent of soul	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222, 223
assmann, jan	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
authority, from god to christ	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 156
baptism	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 231
beatitude	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
beatitudes, alliteration	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
beatitudes, apostolic fathers	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 440
beatitudes, bibliography	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 416
beatitudes, entrance requirements	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 422
beatitudes, happiness	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 418
beatitudes, kingdom of god	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 416, 417, 418, 419, 422, 425, 426
beatitudes, luther, m.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473
beatitudes, poor in spirit	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 419
beatitudes, reception history	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 418, 419, 440, 473
beatitudes, two gospel versions	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400, 416, 417, 418, 422
beatitudes, wesley, j.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473
beatitudes	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400, 416, 417, 418, 419, 422, 425, 426, 440, 473; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222
berman, saul	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
bible	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218
blasphemy, heresy as	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
body	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 228
brevity	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
bryennios, philotheos	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
cardinal virtues and vices	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
causes	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
christ, jesus, authority, from god to	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 156
christ. see jesus, christ-killers	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
christ	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 222, 223, 228, 233, 235, 236
christian, early	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
christians	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
circumcision	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
commandments, in the vineyard parable	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 156
common cultural currency	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
community rule (	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
concealment, conceal	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230, 236
contemplation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 225, 226, 236
conversion, to christianity	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
coptic iconography	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
create, creation, creator	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 229
culture, effect on morality	Esler, The Early Christian World (2000) 389
cynics, philosophers / movement / philosophy	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
death, way of	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
decalogue	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
desires, abandonment of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218, 219, 222, 223, 224, 225, 226, 227, 237
desires	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
devil, as murderer	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
dialogues of plato	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
diatessaron	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 324
dibelius, martin	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
din, (lifnim mi-)surat ha-	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
din	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
divine will	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
divorce, law/halakha	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
double love commandment	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
editing (process)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104, 267
egypt, flight to	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
election/the elect, gnostic	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 236
elpis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222, 223, 224, 238
envy, as madness	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
envy, as root of all sin	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
envy, murder resulting from	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
envy	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140
epictetus	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
epithymia	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 219, 222, 223, 226, 234, 237
eschatological perfection, restoration	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 236
eschatology	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
ethical teachings	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
ethics	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222
evil, actions	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
evil	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 232, 233, 234, 235, 236, 237, 238, 255
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258
exiles, assyrian	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
ezra	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
faith	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 224, 230
faithful	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 230, 232, 236
faithfulness	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 226
fasting	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267
father, heavenly	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
fear	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 224, 225
forgiveness	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221, 224, 228, 231, 234
frymer-kensky, tikva	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
gamaliel (gamliel) the younger, r.	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
gentile christians / gentile churches	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104, 267
gnostics/gnostic	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221, 222, 223, 224, 225, 226, 227, 232, 233, 234, 235, 236, 237, 238
god, knowledge of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 226
god, will of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218, 219, 220, 221, 227, 231, 232, 233, 235, 236, 238, 255
golden rule	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227, 245
gospels	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237
graeco-roman, philosophy	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
greek	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
greek (language), philosophy/philosophers	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 237
greek (language)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218, 222
greeks (ancient)	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
group-orientation, and moral actions	Esler, The Early Christian World (2000) 389
group-orientation, and moral agency	Esler, The Early Christian World (2000) 389
guilt	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 133
half-shekel tax	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 170
hartin, patrick	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
hayes, christine	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
hebrew language	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
hermeneutical method, hillel, school of	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 133
hermeneutical method, intention in law	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 133
hillel the elder	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
historical tradition	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104, 267
homer	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
honour (and shame), morality and gods honour	Esler, The Early Christian World (2000) 389
hope	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 224, 225, 226
hypocrites (pharisees)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267, 515
ignatius of antioch	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 63
incarnation/incarnate	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 229
inspiration, verbal inspiration	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 241
integrity	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
intercessory prayer	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 235, 238
james, relationship to q	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
jerome	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
jerusalem church	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
jesus, as cynic	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
jesus, imitation of	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
jesus, in relation to the temple	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 170
jesus, johannine	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
jesus	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
jesus (of nazareth)	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
jewish, culture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 256
jewish, cynic	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
jewish-christian tradition, custom	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 515
jews (jewish people), anger of	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140
jews (jewish people), as chrysostoms audience	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140
jews (jewish people), envy of	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140
jews (jewish people), killing christ	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
job, book of	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
john	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
john (the baptist)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
john chrysostom, and christ, correspondence between	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
john chrysostom, audience of	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140
john chrysostom	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137, 140; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
joseph, father of jesus	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
joseph (father of jesus), genealogy	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
joseph (husband of mary)	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
josephus	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
judaism	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
julianus (emperor)	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
julius africanus	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
justice	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221, 222, 225, 233
kingdom of god, bibliography	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god, nineteenth-century ideas	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god, ritschl, a.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god, schweitzer, a.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god, temporal dimensions	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 426
kingdom of god	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
kingdom of heaven	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226, 515
knowledge, of god	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 226
knowledge	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 223, 224, 225, 226, 227, 231, 233
law, ancient israel	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 133
law, laws, in the vineyard parable	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 156
law, mosaic	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
law/law	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 223, 224, 228
lightfoot, r.h.	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 324
logos-theology	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258
lords prayer	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267
love, of enemies	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
love, of neighbours	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
luke, using matthew	Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 105, 106, 118, 119
luke	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
luther, martin	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 473
manuscripts, of acts	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
manuscripts, of the didache	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
martin, ralph	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
martyr, justin, distinctive features of his heresiology	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62, 63
martyr, justin, naming sects	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62, 63
mary, mother of jesus	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
mary (mother of jesus)	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
matrimony, levirate	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
matrimony, tribal intermarriage	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
matthaean church, community	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
matthew, attitude toward temple cult	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 170
matthew, distinctives of	Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 95, 98, 101, 104, 105
matthew, five discourses	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
matthew, gospel of, genealogy	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
matthew, gospel of	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
matthew, length of	Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 101
matthew, on the pharisees	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 170
meekness	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
menander	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
messiah	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267
messianic concepts	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
methodology, comparative interpretation	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
methodology, redaction-critical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
methodology, source-critical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
methodology, tradition-historical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
mimesis, of christ	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
morality, early christian	Esler, The Early Christian World (2000) 389
morality, moral actions	Esler, The Early Christian World (2000) 389
morality, moral agents	Esler, The Early Christian World (2000) 389
moses	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257; Levine Allison and Crossan, The Historical Jesus in Context (2006) 79; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 156
mouth of the lord (holy spirit), of jeremiah	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 223
murder, envy leading to	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 137
murder, sins worse than	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
neighbour	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
neopythagoreans	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
new testament, contradictions	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
new testament, genealogy	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71
new testament	Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 218, 223
obedience/disobedience	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
origen	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
pagan / pagans / pagan religion	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
paganism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
pagans	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 232
parables	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 228, 229, 230
passion/passions	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222, 227
passionlessness	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 236
patterson, dennis	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
paul	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
paul of tarsus	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
peleus	Levine Allison and Crossan, The Historical Jesus in Context (2006) 79
perfection	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 228, 230, 237
pharisaic tradition/halakha	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
pharisees, in matthew	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 170
philosophy/philosophers, greek	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 237
physical	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222
polysyndectic lists	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
poor, the	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
poor in spirit, meaning	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 419
prayer	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 228, 232, 233, 234, 235, 238
promises of god	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 254
prophets, ot	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 245
pseudo–matthew, gospel of	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 337
purification	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 229
purity/impurity	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 133
quis dives salvetur?	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
rationalising approaches to myth	Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 332
reader (ἀναγνώστης, ἀναγινώσκων), of the didache	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
reading, close	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227
relationship with god	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
remembrance, call to	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
revolt/war, under nero (great ~)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
rhetoric, rhetorical	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267
righteousness	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221, 222, 224
roman catholic	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
romans	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
ropes, j.h.	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 231
sabbath	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
salvation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221, 224, 226, 227, 228, 230, 231, 234
satan, and heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
schweitzer, a.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, delay of parousia	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, history, dogmatic	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, changed views	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, galilean ministry	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, hiddenness	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, messianic consciousness	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, kingdom of god, failure to arrive	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, messianic woes	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, mission of the twelve	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, role of history	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
second temple, destruction of	Ganzel and Holtz, Contextualizing Jewish Temples (2020) 170
seeing god, beatitudes	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
seeing god	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
septuagint, shammai, school of	Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 133
septuagint	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 226
sermon, on the mount	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227, 245
sermon, on the plain	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227, 245
sermon on the mount	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104, 226, 267, 515; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258
shammai, school	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
shammai (see also subject index)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104
short prayer	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267
sigal, phillip	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 178
silence	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 237
simon of samaria	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 62
sin, envy as root of	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
socrates	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5
son as christological title	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 170
soul, ascent of, humility first step	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 419
soul, ascent of	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 419
soul (human)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 226, 229, 231, 234
speech	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 227, 236
spiritual progress	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 223, 226
suffering	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 234, 235, 236, 237
synagogue	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 104, 226
synoptics/synoptic gospels	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 217, 218
syriac new testament	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 324
tatian	Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 324
teacher, as imitator of christ	Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 140
teaching	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 227