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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 7.13-7.25


Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς·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.


ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.How narrow is the gate, and restricted is the way that leads to life! Few are those who find it.


Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες.Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.


ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα;By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles?


οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ·Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit.


οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖνA good tree can't produce evil fruit, neither can a corrupt tree produce good fruit.


πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.Every tree that doesn't grow good fruit is cut down, and thrown into the fire.


ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.Therefore, by their fruits you will know them.


Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.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.


πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν;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?'


καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.'


Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν.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.


καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.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.


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

60 results
1. Septuagint, Tobit, 4.5-4.6, 14.4-14.5 (10th cent. BCE - 2nd cent. BCE)

4.5. Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing. 4.6. For if you do what is true, your ways will prosper through your deeds. 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
2. Hebrew Bible, Deuteronomy, 11.26-11.28, 13.1-13.6, 28.55, 28.57, 30.15-30.20 (9th cent. BCE - 3rd cent. BCE)

11.26. רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה׃ 11.27. אֶת־הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם׃ 11.28. וְהַקְּלָלָה אִם־לֹא תִשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 28.55. מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃ 28.57. וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃ 30.15. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃ 30.16. אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 30.17. וְאִם־יִפְנֶה לְבָבְךָ וְלֹא תִשְׁמָע וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לֵאלֹהִים אֲחֵרִים וַעֲבַדְתָּם׃ 30.18. הִגַּדְתִּי לָכֶם הַיּוֹם כִּי אָבֹד תֹּאבֵדוּן לֹא־תַאֲרִיכֻן יָמִים עַל־הָאֲדָמָה אֲשֶׁר אַתָּה עֹבֵר אֶת־הַיַּרְדֵּן לָבֹא שָׁמָּה לְרִשְׁתָּהּ׃ 30.19. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃ 11.26. Behold, I set before you this day a blessing and a curse:" 11.27. the blessing, if ye shall hearken unto the commandments of the LORD your God, which I command you this day;" 11.28. and the curse, if ye shall not hearken unto the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known." 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee." 28.55. so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates." 28.57. and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates." 30.15. See, I have set before thee this day life and good, and death and evil," 30.16. in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it." 30.17. But if thy heart turn away, and thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;" 30.18. I declare unto you this day, that ye shall surely perish; ye shall not prolong your days upon the land, whither thou passest over the Jordan to go in to possess it." 30.19. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;" 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them."
3. Hebrew Bible, Exodus, 3.9, 19.1-19.8, 22.20 (9th cent. BCE - 3rd cent. BCE)

3.9. וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ 19.1. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי׃ 19.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם׃ 19.2. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָר׃ 19.2. וַיֵּרֶד יְהוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 3.9. And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them." 19.1. In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai." 19.2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount." 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’" 19.7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him." 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD." 22.20. And a stranger shalt thou not wrong, neither shalt thou oppress him; for ye were strangers in the land of Egypt."
4. Hebrew Bible, Genesis, 3.16-3.17 (9th cent. BCE - 3rd cent. BCE)

3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life."
5. Hebrew Bible, Job, 41, 40 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Leviticus, 19.33 (9th cent. BCE - 3rd cent. BCE)

19.33. וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃ 19.33. And if a stranger sojourn with thee in your land, ye shall not do him wrong."
7. Hebrew Bible, Micah, 4.8 (9th cent. BCE - 3rd cent. BCE)

4.8. וְאַתָּה מִגְדַּל־עֵדֶר עֹפֶל בַּת־צִיּוֹן עָדֶיךָ תֵּאתֶה וּבָאָה הַמֶּמְשָׁלָה הָרִאשֹׁנָה מַמְלֶכֶת לְבַת־יְרוּשָׁלִָם׃ 4.8. And thou, Migdal-eder, the hill of the daughter of Zion, Unto thee shall it come; Yea, the former dominion shall come, The kingdom of the daughter of Jerusalem."
8. Hebrew Bible, Proverbs, 2.8, 5.5-5.6, 6.23, 7.27, 9.15, 10.17 (9th cent. BCE - 3rd cent. BCE)

2.8. לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃ 5.5. רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ׃ 5.6. אֹרַח חַיִּים פֶּן־תְּפַלֵּס נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע׃ 6.23. כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃ 7.27. דַּרְכֵי שְׁאוֹל בֵּיתָהּ יֹרְדוֹת אֶל־חַדְרֵי־מָוֶת׃ 9.15. לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃ 10.17. אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה׃ 2.8. That He may guard the paths of justice, And preserve the way of His godly ones. ." 5.5. Her feet go down to death; Her steps take hold on the nether-world;" 5.6. Lest she should walk the even path of life, Her ways wander, but she knoweth it not." 6.23. For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;" 7.27. Her house is the way to the nether-world, Going down to the chambers of death." 9.15. To call to them that pass by, Who go right on their ways:" 10.17. He is in the way of life that heedeth instruction; But he that forsaketh reproof erreth."
9. Hebrew Bible, Psalms, 1.1, 1.6, 16.10-16.11 (9th cent. BCE - 3rd cent. BCE)

1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 1.6. כִּי־יוֹדֵעַ יְהוָה דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד׃ 16.11. תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃ 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." 1.6. For the LORD regardeth the way of the righteous; but the way of the wicked shall perish." 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit." 16.11. Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore."
10. Hebrew Bible, 1 Kings, 8.37 (8th cent. BCE - 5th cent. BCE)

8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;"
11. Hebrew Bible, Isaiah, 40.1-40.11, 52.7-52.9, 52.11-52.12 (8th cent. BCE - 5th cent. BCE)

40.1. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃ 40.1. הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 40.2. הַמְסֻכָּן תְּרוּמָה עֵץ לֹא־יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ־לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט׃ 40.2. דַּבְּרוּ עַל־לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ כִּי לָקְחָה מִיַּד יְהוָה כִּפְלַיִם בְּכָל־חַטֹּאתֶיהָ׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.4. כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ 40.7. יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יְהוָה נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם׃ 40.8. יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם׃ 40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃ 40.11. כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 52.8. קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְהוָה צִיּוֹן׃ 52.9. פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלִָם כִּי־נִחַם יְהוָה עַמּוֹ גָּאַל יְרוּשָׁלִָם׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 40.1. Comfort ye, comfort ye My people, saith your God." 40.2. Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she hath received of the LORD’S hand double for all her sins." 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 40.4. Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’" 40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;" 40.7. The grass withereth, the flower fadeth; Because the breath of the LORD bloweth upon it— Surely the people is grass." 40.8. The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’" 40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’" 40.10. Behold, the Lord GOD will come as a Mighty One, And His arm will rule for Him; Behold, His reward is with Him, And His recompense before Him." 40.11. Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 52.8. Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion." 52.9. Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem." 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD." 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward."
12. Hebrew Bible, Jeremiah, 21.8 (8th cent. BCE - 5th cent. BCE)

21.8. וְאֶל־הָעָם הַזֶּה תֹּאמַר כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן לִפְנֵיכֶם אֶת־דֶּרֶךְ הַחַיִּים וְאֶת־דֶּרֶךְ הַמָּוֶת׃ 21.8. And unto this people thou shalt say: Thus saith the LORD: Behold, I set before you the way of life and the way of death."
13. Hebrew Bible, Judges, 6.9 (8th cent. BCE - 5th cent. BCE)

6.9. וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃ 6.9. and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land;"
14. Hesiod, Works And Days, 288-292, 287 (8th cent. BCE - 7th cent. BCE)

287. Perses, remember this, serve righteousne
15. Hebrew Bible, Ezekiel, 16.31, 36.23-36.24 (6th cent. BCE - 5th cent. BCE)

16.31. בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי [עָשִׂית] בְּכָל־רְחוֹב וְלֹא־הייתי [הָיִית] כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃ 36.23. וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ 36.24. וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ 16.31. in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire." 36.23. And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes." 36.24. For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land."
16. Theognis, Elegies, 912-914, 911 (6th cent. BCE - 5th cent. BCE)

17. Xenophon, Memoirs, 2.1.29-2.1.34 (5th cent. BCE - 4th cent. BCE)

2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.
18. Septuagint, Tobit, 4.5-4.6, 14.4-14.5 (4th cent. BCE - 2nd cent. BCE)

4.5. Remember the Lord our God all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing. 4.6. For if you do what is true, your ways will prosper through your deeds. 14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
19. Anon., 1 Enoch, 91.3, 103.1-103.4, 108.1, 108.7 (3rd cent. BCE - 2nd cent. BCE)

91.3. And he spake unto all the children of righteousness and said: 103.1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 103.1. And we have been destroyed and have not found any to help us even with a word: We have been tortured [and destroyed], and not hoped to see life from day to day. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. 108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 100. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
20. Dead Sea Scrolls, Damascus Covenant, 4.14-4.19 (2nd cent. BCE - 1st cent. CE)

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

22. Dead Sea Scrolls, Community Rule, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)

23. Septuagint, 2 Maccabees, 1.24-1.29, 15.9 (2nd cent. BCE - 2nd cent. BCE)

1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 1.25. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,' 1.26. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy. 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride. 1.29. Plant thy people in thy holy place, as Moses said.' 15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.'
24. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE)

15.17. Before a man are life and death,and whichever he chooses will be given to him.
25. Septuagint, Wisdom of Solomon, 5.1 (2nd cent. BCE - 1st cent. BCE)

5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors.
26. Septuagint, 4 Maccabees, 18.10 (2nd cent. BCE - 2nd cent. BCE)

18.10. While he was still with you, he taught you the law and the prophets.
27. Philo of Alexandria, On Flight And Finding, 197 (1st cent. BCE - 1st cent. CE)

197. We must now speak also concerning that highest and most excellent of fountains which the Father of the universe spake of by the mouths of the prophets; for he has said somewhere, "They have left me, the fountain of life, and they have digged for themselves cisterns already worn out, which will not be able to hold Water;
28. Philo of Alexandria, On Giants, 44 (1st cent. BCE - 1st cent. CE)

44. If therefore, O my soul, any one of the temptations of pleasure invites you, turn yourself away, and directing your views towards another point, look at the genuine beauty of virtue, and having surveyed it, remain, until a desire for it has sunk into you, and draws you to it, like a magnet, and immediately leads you and attaches you to that which has become the object of your desire. XI.
29. Philo of Alexandria, On The Posterity of Cain, 47 (1st cent. BCE - 1st cent. CE)

47. Now the former kind of humiliation arises out of weakness, being a species of that multiform disease of many changes, leprosy. "For when his appearance seems more Humble," being broken as to its level and fresh face, than the lawgiver says that that humble disease leprosy exists.
30. Philo of Alexandria, Allegorical Interpretation, 2.54-2.58 (1st cent. BCE - 1st cent. CE)

31. Vergil, Aeneis, 2.57-2.58 (1st cent. BCE - 1st cent. BCE)

2.57. thus hailed the people: “O unhappy men! 2.58. What madness this? Who deems our foemen fled?
32. Anon., Epistle of Barnabas, 1.7, 2.4, 5.6 (1st cent. CE - 2nd cent. CE)

1.7. For the Lord made known to us by His prophets things past and present, giving us likewise the firstfruits of the taste of things future. And seeing each of these things severally coming to pass, according as He spake, we ought to offer a richer and higher offering to the fear of Him. But I, not as though I were a teacher, but as one of yourselves, will show forth a few things, whereby ye shall be gladdened in the present circumstances. 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 5.6. Understand ye. The prophets, receiving grace from Him, prophesied concerning Him. But He Himself endured that He might destroy death and show forth the resurrection of the dead, for that He must needs be manifested in the flesh;
33. Anon., Didache, 1.1-6.1, 1.1-6.3, 9.5 (1st cent. CE - 2nd cent. CE)

34. Ignatius, To The Philadelphians, 5.2, 6.1, 9.1-9.2 (1st cent. CE - 2nd cent. CE)

5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 9.2. But the Gospel hath a singular preeminence in the advent of the Saviour, even our Lord Jesus Christ, and His passion and resurrection. For the beloved Prophets in their preaching pointed to Him; but the Gospel is the completion of immortality. All things together are good, if ye believe through love.
35. Ignatius, To The Magnesians, 3.1, 9.2 (1st cent. CE - 2nd cent. CE)

3.1. Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. 9.2. if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.
36. Ignatius, To The Philadelphians, 5.2, 6.1, 9.1-9.2 (1st cent. CE - 2nd cent. CE)

5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 9.2. But the Gospel hath a singular preeminence in the advent of the Saviour, even our Lord Jesus Christ, and His passion and resurrection. For the beloved Prophets in their preaching pointed to Him; but the Gospel is the completion of immortality. All things together are good, if ye believe through love.
37. Ignatius, To The Smyrnaeans, 5.1, 6.1, 7.2 (1st cent. CE - 2nd cent. CE)

38. Josephus Flavius, Jewish Antiquities, 2.303 (1st cent. CE - 1st cent. CE)

39. Josephus Flavius, Jewish War, 1.142, 2.159 (1st cent. CE - 1st cent. CE)

1.142. 2. Now, as he was long in deliberating about this matter, a sedition arose among the people within the city; Aristobulus’s party being willing to fight, and to set their king at liberty, while the party of Hyrcanus were for opening the gates to Pompey; and the dread people were in occasioned these last to be a very numerous party, when they looked upon the excellent order the Roman soldiers were in. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions.
40. Josephus Flavius, Against Apion, 1.40 (1st cent. CE - 1st cent. CE)

41. Mishnah, Avot, 1.2, 2.4 (1st cent. CE - 3rd cent. CE)

1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety." 2.4. He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure."
42. New Testament, 1 Peter, 1.10 (1st cent. CE - 1st cent. CE)

1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you
43. New Testament, 1 Corinthians, 1.24, 3.15, 5.4, 6.11, 12.8-12.10, 13.1-13.3, 13.8-13.12, 16.9 (1st cent. CE - 1st cent. CE)

1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 16.9. for a greatand effective door has opened to me, and there are many adversaries.
44. New Testament, 2 Peter, 2.15 (1st cent. CE - 1st cent. CE)

2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing;
45. New Testament, 2 Corinthians, 2.12 (1st cent. CE - 1st cent. CE)

46. New Testament, Acts, 3.2, 3.18, 5.9, 5.19, 9.24, 9.28, 10.43, 12.6-12.10, 12.13, 13.15, 13.27, 13.40, 14.27, 15.15, 16.13, 16.26-16.27, 21.30, 24.14, 26.22, 28.23 (1st cent. CE - 2nd cent. CE)

3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.28. He was with them going in and going out at Jerusalem 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me. 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 12.10. When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 14.27. When they had arrived, and had gathered the assembly together, they reported all the things that God had done with them, and that he had opened a door of faith to the Gentiles. 15.15. This agrees with the words of the prophets. As it is written 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 21.30. All the city was moved, and the people ran together. They seized Paul and dragged him out of the temple. Immediately the doors were shut. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
47. New Testament, Apocalypse, 4.1 (1st cent. CE - 1st cent. CE)

4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this.
48. New Testament, Colossians, 3.10-3.13 (1st cent. CE - 1st cent. CE)

3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do.
49. New Testament, Galatians, 2.11-2.13, 5.11, 5.16-5.26, 6.14 (1st cent. CE - 1st cent. CE)

2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world.
50. New Testament, Hebrews, 1.1 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways
51. New Testament, Romans, 2.17-2.24, 3.21, 9.21 (1st cent. CE - 1st cent. CE)

2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
52. New Testament, John, 1.3-1.4, 1.45, 10.30, 20.19, 20.26 (1st cent. CE - 1st cent. CE)

1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 10.30. I and the Father are one. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you.
53. New Testament, Luke, 1.79, 6.20-6.26, 7.50, 8.48, 10.18, 13.24, 16.16, 16.29, 16.31, 17.19, 18.42, 22.31, 24.25, 24.27, 24.44 (1st cent. CE - 1st cent. CE)

1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 13.24. Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
54. New Testament, Mark, 1.33, 4.39, 5.34, 8.34, 10.52 (1st cent. CE - 1st cent. CE)

1.33. All the city was gathered together at the door. 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.
55. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)

11.13. For all the prophets and the law prophesied until John.
56. Valerius Flaccus Gaius, Argonautica, 2.192 (1st cent. CE - 1st cent. CE)

57. Clement of Alexandria, Excerpts From Theodotus, 6.4, 19.2 (2nd cent. CE - 3rd cent. CE)

58. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)

59. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו 31a. bwho wagered with each otherand bsaid: Anyone who will go and aggravate Hillelto the point that he reprimands him, bwill take four-hundred izuz /i. bOne of them said: I will aggravate him. That daythat he chose to bother Hillel bwas Shabbat eve, and Hillel was washingthe hair on bhis head. He went and passed the entrance toHillel’s bhouseand in a demeaning manner bsaid: Who here is Hillel, who here is Hillel?Hillel bwrapped himselfin a dignified garment band went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask.Hillel bsaid to him: Ask, my son, ask.The man asked him: bWhy are the heads of Babylonians oval?He was alluding to and attempting to insult Hillel, who was Babylonian. bHe said to him: My son, you have asked a significant question.The reason is bbecause they do not have clever midwives.They do not know how to shape the child’s head at birth.,That man bwent and waited one hour,a short while, breturnedto look for Hillel, band said: Who here is Hillel, who here is Hillel?Again, Hillel bwrapped himself and went out to greet him.Hillel bsaid to him: My son, what do you seek?The man bsaid to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy are the eyes of the residents of Tadmor bleary [ iterutot /i]?Hillel bsaid to him: My son, you have asked a significant question.The reason is bbecause they live among the sandsand the sand gets into their eyes.,Once again the man bwent, waited one hour, returned, and said: Who here is Hillel, who here is Hillel?Again, bhe,Hillel, bwrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy do Africans have wide feet?Hillel bsaid to him: You have asked a significant question.The reason is bbecause they live in marshlandsand their feet widened to enable them to walk through those swampy areas.,That man bsaid to him: I have manymore bquestions to ask, but I am afraid lest you get angry.Hillel bwrapped himself and sat before him,and bhe said to him: All ofthe bquestions that you have to ask, askthem. The man got angry and bsaid to him: Are you Hillel whom they callthe iNasiof Israel? He said to him: Yes. He said to him: Ifit bis you,then bmay there not be many like you in Israel.Hillel bsaid to him: My son, for whatreason do you say this? The man bsaid to him: Because I lost four hundred izuzbecause of you.Hillel bsaid to him: Be vigilant of your spiritand avoid situations of this sort. bHillel is worthy of having you lose four hundred izuzandanother bfour hundred izuzon his account, and Hillel will not get upset. /b, bThe Sages taught:There was ban incident involving one gentile who came before Shammai.The gentile bsaid to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah.The gentile bsaid to him:With regard to bthe WrittenTorah, bI believe you, butwith regard to bthe OralTorah, bI do not believe you. Convert me on condition that you will teach meonly the bWritten Torah.Shammai bscolded him and cast him out with reprimand.The same gentile bcame before Hillel,who bconverted himand began teaching him Torah. bOn the first day, heshowed him the letters of the alphabet and bsaid to him: iAlef /i, ibet /i, igimmel /i, idalet /i. The next day he reversedthe order of the letters and told him that an ialefis a itavand so on. The convert bsaid to him: But yesterday you did not tell me that.Hillel bsaid to him:You see that it is impossible to learn what is written without relying on an oral tradition. bDidn’t you rely on me?Therefore, you should balso rely on mewith regard to the matter bof the OralTorah, and accept the interpretations that it contains.,There was banother incident involving one gentile who came before Shammaiand bsaid toShammai: bConvert me on condition that you teach me the entire Torah while I am standing on one foot.Shammai bpushed himaway bwith the builder’s cubit in his hand.This was a common measuring stick and Shammai was a builder by trade. The same gentile bcame before Hillel. He converted himand bsaid to him:That bwhich is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b,There was banother incident involving one gentile who was passing behind the study halland bheard the voice of a teacher who wasteaching Torah to his students and bsayingthe verse: b“And these are the garments which they shall make: A breastplate, and an iefod, /iand a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). bThe gentile said: Thesegarments, bfor whom are theydesignated? The students bsaid to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammaiand bsaid to him: Convert me on condition that you install meas High Priest. Shammai bpushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b,Hillel bsaid to him,to the convert: bIs it notthe way of the world that bonly one who knows the protocols [ itakhsisei /i]of royalty bis appointed king? Goand blearn the royal protocolsby engaging in Torah study. bHe went and readthe Bible. bWhen he reachedthe verse which says: b“And the common man that draws near shall be put to death”(Numbers 1:51), the convert bsaid toHillel: bWith regard to whom is the verse speaking?Hillel bsaid to him: Even with regard to David, king of Israel. The convert reasoned an ia fortioriinference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn”(Exodus 4:22), and nevertheless bit is written about them: And the common man that draws near shall be put to death; a mere convert who camewithout merit, bwithnothing more than bhis staff and traveling bag, all the more sothat this applies to him, as well.,The convert bcame before Shammaiand btold himthat he retracts his demand to appoint him High Priest, saying: bAm I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hilleland bsaid to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence.The Gemara relates: bEventually, the threeconverts bgathered togetherin bone place,and bthey said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b,The Gemara continues discussing the conduct of the Sages, citing that bReish Lakish said: Whatis the meaning of bthat which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge,the fear of the Lord is his treasure” (Isaiah 33:6)? bFaith; that is the order of iZera /i’ iim /i, Seeds,in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). bYour times; that is the order of iMoed /i, Festival,which deals with the various occasions and Festivals that occur throughout the year. bStrength; that is the order of iNashim /i, Women. Salvations; that is the order of iNezikin /i, Damages,as one who is being pursued is rescued from the hands of his pursuer. bWisdom; that is the order of iKodashim /i, Consecrated Items. And knowledge; that is the order of iTeharot /i, Purity,which is particularly difficult to master. bAnd evenif a person studies and masters all of these, b“the fear of the Lord is his treasure,”it is preeminent.,With regard to the same verse, bRava said:After departing from this world, bwhen a person is brought to judgmentfor the life he lived in this world, bthey say to himin the order of that verse: Did byou conduct business faithfully?Did byou designate times for Torahstudy? Did byou engage in procreation? Did you await salvation? Did you engagein the dialectics of bwisdomor understand bone matter from another? And, nevertheless,beyond all these, bif the fear of the Lord is his treasure, yes,he is worthy, and bif not, no,none of these accomplishments have any value. There is ba parablethat illustrates this. bA person who said to his emissary: Bring a ikorof wheat up to the attic for meto store there. The messenger bwent and brought it up for him. He said to the emissary:Did byou mix a ikavof iḥomton /i,a preservative to keep away worms, binto it for me? He said to him: No. He said to him:If so, it would have been bpreferable had you not brought it up.of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a ihalakhathat was btaughtin bthe schoolof bRabbi Yishmael: A personwho sells wheat bmay, iab initio /i, bmix a ikavof iḥomtoninto a ikorof grain and need not be concernedthat by selling it all at the price of grain he will be guilty of theft, as the ikavof iḥomtonis essential for the preservation of the wheat., bRabba bar Rav Huna said: Any person who has Torah in him but does not have /b
60. Anon., 4 Ezra, 7.129



Subjects of this text:

subject book bibliographic info
(biblical) law, lawlessness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
adam, disease (illness) of Levison, The Greek Life of Adam and Eve (2023) 662
adam Karfíková, Grace and the Will According to Augustine (2012) 153
ahriman Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
allegory/-ies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 136
angel Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 712
antitheses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 123
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
aqiva, r. Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
astray, to lead/go/wander Stuckenbruck, 1 Enoch 91-108 (2007) 712
authority, of the teacher of righteousness Stuckenbruck, 1 Enoch 91-108 (2007) 712
baptism Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
barbarian philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
beast Levison, The Greek Life of Adam and Eve (2023) 662
beatitude, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
beatitude Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133, 136
bitterness Levison, The Greek Life of Adam and Eve (2023) 662
books, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 712
books, holy Stuckenbruck, 1 Enoch 91-108 (2007) 712
bread Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
childbirth, pain (agony) of Levison, The Greek Life of Adam and Eve (2023) 662
children, adam and eve, of Levison, The Greek Life of Adam and Eve (2023) 662
children/offspring, as addressees Stuckenbruck, 1 Enoch 91-108 (2007) 250
christianity, breaking with judaism Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
church Karfíková, Grace and the Will According to Augustine (2012) 153
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
clement of alexandria, controversial or polemical aspects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 375
clothing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
community, christian Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
community, members of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
community Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136
coptic iconography Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 344
covenant, new Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
covenant Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
creation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
cult Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
culture, greco-roman Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256
curse, adam, of Levison, The Greek Life of Adam and Eve (2023) 662
death, ways of Stuckenbruck, 1 Enoch 91-108 (2007) 247
degree Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256
devil Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 369
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 132, 135
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 132, 133, 135, 137
disease and pain Levison, The Greek Life of Adam and Eve (2023) 662
donatists Karfíková, Grace and the Will According to Augustine (2012) 153
door, narrow Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
door, prison Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
door, shut Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256
door Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
drinking Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
dualism, dualist(ic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
egypt, flight to Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 344
egypt Levison, The Greek Life of Adam and Eve (2023) 662
enigma/enigmas, enigmatic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
entrance Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
ephesus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
eschatological prophet, non-eschatological Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 135, 137; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
ethics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133, 135, 137
eucharist Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132, 133
eve, pain of Levison, The Greek Life of Adam and Eve (2023) 662
exegesis, exegetical, interpretation of scripture, jesus command of scriptural exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
exegesis, heresy as erroneous exegesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 502
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65, 265
expulsion thesis Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
ezra Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 253
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
fish Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
food Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
foreknowledge, praescientia Karfíková, Grace and the Will According to Augustine (2012) 153
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
gate, city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
gate Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
gentiles Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
gnosticism, specific doctrines Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 375
god, future of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
god, of the creation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133, 137
god, power of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
god, reign of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
golden rule Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123, 133
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 132, 133, 135, 136, 137
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
greek (language) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
green, roger Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
hakola, raimo Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
health Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
heaven martyrs experience Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127
heresy, interior to church Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 502
heresy/-ies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
high priest, chief priests, hillel, the school of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
homer, vergil and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
honor Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
house, courtyard Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
house v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256
identity formation Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
illness Levison, The Greek Life of Adam and Eve (2023) 662
initiation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
iranian dualism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
israel Levison, The Greek Life of Adam and Eve (2023) 662
jerome Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 344
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
jesus, historical Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 135, 137
jesus Levison, The Greek Life of Adam and Eve (2023) 662
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
jewish-christian relations Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
jewish other, religious sensitivity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
jews (jewish people), as clique of jesus enemies Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
jews (jewish people), as pejorative Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
joseph, father of jesus Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 344
judaism/jewish, paraenesis Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
judaism/jewish Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
judgement, final (endgericht) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132, 136
judgement Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 124, 135, 137
juvencus, christ as proper poetic topic for Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
juvencus, vergil and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
juvencus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
jésus et israël (isaac) Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
kyrios Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
latin christian poetry, juvencus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
latin christian poetry Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
leprosy Levison, The Greek Life of Adam and Eve (2023) 662
lieu, judith Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
limit Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256
liturgy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
logion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
logos-theology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
lords prayer, as community prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
lords prayer, as supplicatory prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 132, 133, 135, 136, 137
lords prayer, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 136
love Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 135
love of, salvation Stuckenbruck, 1 Enoch 91-108 (2007) 247
martyn, j. louis Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127
martyr ascent at death' Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127
martyrdom of pionius narrow gate Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127
martyrdom of polycarp ascent Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127
mary, mother of jesus Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 344
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 137
mediterranean Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256
messianic concepts Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 253
metaphor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
methuselah Stuckenbruck, 1 Enoch 91-108 (2007) 250
misinterpretation; see also interpretation Stuckenbruck, 1 Enoch 91-108 (2007) 712
money Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
mouth Stuckenbruck, 1 Enoch 91-108 (2007) 712
myth Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
number Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
obedience, covenant Stuckenbruck, 1 Enoch 91-108 (2007) 712
origen, more inclusive account of sects and heresyc Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 502
ormazd Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
orthodoxy, purity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 502
oxen, adam, of Levison, The Greek Life of Adam and Eve (2023) 662
oxen, eve, of Levison, The Greek Life of Adam and Eve (2023) 662
parable Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
parkes, james Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
paulus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
peace, for the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 247
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
philosophy/philosophers, barbarian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
philosophy/philosophers, greek Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136
pilgrimage Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 344
pionius, martyr immediate resurrection Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127
plagues (seventy) Levison, The Greek Life of Adam and Eve (2023) 662
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
praescientia Karfíková, Grace and the Will According to Augustine (2012) 153
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
pride Karfíková, Grace and the Will According to Augustine (2012) 153
prodicus, choice of heracles Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
profanization Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
prophets, gods messengers, false prophets Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
prophets, gods messengers Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
prophets Stuckenbruck, 1 Enoch 91-108 (2007) 712; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65, 265
pythagorean symbols Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
q source Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 137
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
reason Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
reinhartz, adele Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
request Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
rites Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
sacrality Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
salvation Karfíková, Grace and the Will According to Augustine (2012) 153
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
sermon of the mount, interpretation of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
sermon of the mount, redaction of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124
sermon of the mount, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 122, 123, 124, 132, 135, 136
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 121, 124, 132, 136, 137
sermon on the mount Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
sheol Stuckenbruck, 1 Enoch 91-108 (2007) 247
sinai, sinai tradition Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
social function Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
spirits, two spirits Stuckenbruck, 1 Enoch 91-108 (2007) 247, 250
supernatural Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 279
symbolical style of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
symbolikos, to symbolikon eidos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
tablets, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 712
tabula cebetis Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
temple, herodian Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 256, 279
temptation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
testamentary Stuckenbruck, 1 Enoch 91-108 (2007) 250
torah Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123, 133, 135, 136
truth Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
two angels tradition Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
two ways Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 176
two ways (tractate of) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 424
two ways instruction Stuckenbruck, 1 Enoch 91-108 (2007) 247
two ways teaching Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 502
veil Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 65
vergil, juvencus and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 370
virtue Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136, 137
voice Levison, The Greek Life of Adam and Eve (2023) 662
voluntas, will Karfíková, Grace and the Will According to Augustine (2012) 153
way of life Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
ways/paths, of death Stuckenbruck, 1 Enoch 91-108 (2007) 247
ways/paths, of righteousness/truth Stuckenbruck, 1 Enoch 91-108 (2007) 247
wirkungsgeschichte of john, modern reception of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 15
wisdom) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
wisdom Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132, 135
woman/women Stuckenbruck, 1 Enoch 91-108 (2007) 247, 250
words, of the lord/gods words Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 265
wright, nicholas thomas Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 253
xenophon Stuckenbruck, 1 Enoch 91-108 (2007) 250