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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 8.5


Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸνWhen he came into Capernaum, a centurion came to him, asking him


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

42 results
1. Hebrew Bible, Genesis, 1.1 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.1. In the beginning God created the heaven and the earth."
2. Hebrew Bible, Psalms, 78.2 (9th cent. BCE - 3rd cent. BCE)

78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃ 78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old;"
3. Hebrew Bible, Isaiah, 40.13 (8th cent. BCE - 5th cent. BCE)

40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?"
4. Dio Chrysostom, Orations, 3.6-3.7, 3.45 (1st cent. CE

3.45.  The three most conspicuous forms of government — governments based on law and justice and enjoying the favour of heaven and fortune — are expressly named. One is the first to come into existence and the most practicable — that which forms the subject of the present address — where we have a city, or a number of peoples, or the whole world, well ordered by one good man's judgment and virtue; second, the so‑called "aristocracy
5. Ignatius, To Polycarp, 2.2 (1st cent. CE - 2nd cent. CE)

2.2. Be thou prudent as the serpent in all things and guileless always as the dove. Therefore art thou made of flesh and spirit, that thou mayest humour the things which appear before thine eyes; and as for the invisible things, pray thou that they may be revealed unto thee; that thou mayest be lacking in nothing, but mayest abound in every spiritual gift.
6. Ignatius, To The Ephesians, 19.2 (1st cent. CE - 2nd cent. CE)

19.2. How then were they made manifest to the ages? A star shone forth in the heaven above all the stars; and its light was unutterable, and its strangeness caused amazement; and all the rest of the constellations with the sun and moon formed themselves into a chorus about the star; but the star itself far outshone them all; and there was perplexity to know whence came this strange appearance which was so unlike them.
7. Ignatius, To The Smyrnaeans, 1.1 (1st cent. CE - 2nd cent. CE)

8. Josephus Flavius, Jewish War, 3.519 (1st cent. CE - 1st cent. CE)

3.519. for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum.
9. Josephus Flavius, Life, 279-280, 290-303, 277 (1st cent. CE - 1st cent. CE)

10. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
11. Mishnah, Eduyot, 7.7 (1st cent. CE - 3rd cent. CE)

7.7. They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated."
12. New Testament, 1 Peter, 2.13, 2.17 (1st cent. CE - 1st cent. CE)

2.13. Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king.
13. New Testament, 1 Corinthians, 5.11 (1st cent. CE - 1st cent. CE)

5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person.
14. New Testament, Acts, 3.16, 10.28, 12.1, 12.20-12.21, 13.1, 17.7, 21.18-21.26, 25.8, 25.10-25.14, 25.21, 25.25-25.26, 26.2, 26.19, 26.27, 26.32, 27.24, 28.19 (1st cent. CE - 2nd cent. CE)

3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.20. Now Herod was highly displeased with those of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's chamberlain, their friend, they asked for peace, because their country depended on the king's country for food. 12.21. On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 25.8. while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all. 25.10. But Paul said, "I am standing before Caesar's judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. 25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar! 25.12. Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar. To Caesar you will go. 25.13. Now when some days had passed, Agrippa the King and Bernice arrived at Caesarea, and greeted Festus. 25.14. As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; 25.21. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar. 25.25. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. 25.26. of whom I have no certain thing to write to my lord. Therefore I have brought him forth before you, and especially before you, king Agrippa, that, after examination, I may have something to write. 26.2. I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision 26.27. King Agrippa, do you believe the prophets? I know that you believe. 26.32. Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar. 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.
15. New Testament, Apocalypse, 2.14, 2.20, 17.9 (1st cent. CE - 1st cent. CE)

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 17.9. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits.
16. New Testament, James, 5.13-5.15 (1st cent. CE - 1st cent. CE)

5.13. Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
17. New Testament, Colossians, 2.17 (1st cent. CE - 1st cent. CE)

2.17. which are a shadow of the things to come; but the body is Christ's.
18. New Testament, Ephesians, 1.4 (1st cent. CE - 1st cent. CE)

1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
19. New Testament, Galatians, 2.1-2.14 (1st cent. CE - 1st cent. CE)

2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 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. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
20. 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
21. New Testament, Philippians, 4.22 (1st cent. CE - 1st cent. CE)

4.22. All the saints greet you, especially those who are of Caesar's household.
22. New Testament, Romans, 1.3, 8.29 (1st cent. CE - 1st cent. CE)

1.3. concerning his Son, who was born of the seed of David according to the flesh 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
23. New Testament, John, 1.41, 3.16, 4.46-4.54, 5.24, 6.69, 11.1-11.44, 12.25, 12.27, 12.32, 13.16, 14.1, 14.3, 14.10-14.12, 15.18-15.21, 16.27, 16.30, 17.8, 19.12, 19.15, 21.1-21.3 (1st cent. CE - 1st cent. CE)

1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.32. And I, if I am lifted up from the earth, will draw all people to myself. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 15.20. Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar! 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing.
24. New Testament, Luke, 1.5, 2.1, 2.30, 3.1, 4.9-4.12, 4.33-4.35, 4.40-4.41, 5.7, 5.24, 5.27-5.28, 5.30-5.39, 6.6-6.10, 6.40, 6.47, 7.1-7.17, 7.22, 7.36-7.50, 8.10, 8.26-8.39, 8.45-8.46, 8.48, 8.51, 9.20, 9.23, 9.37-9.43, 10.12-10.15, 11.20, 11.29, 11.44, 12.29, 13.10-13.17, 13.19-13.21, 14.1, 17.11-17.19, 17.21, 18.1-18.8, 18.35-18.43, 20.9-20.19, 20.22, 20.24-20.25, 20.27-20.40, 22.25-22.27, 22.31-22.34, 22.42, 23.2, 23.7 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.30. For my eyes have seen your salvation 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 5.28. He left everything, and rose up and followed him. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.35. But the days will come when the bridegroom will be taken away from them. Then they will fast in those days. 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.' 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 8.45. Jesus said, "Who touched me?"When all denied it, Peter and those with him said, "Master, the multitudes press and jostle you, and you say, 'Who touched me?' 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.23. He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. 10.15. You, Capernaum, who are exalted to heaven, will be brought down to Hades. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 12.29. Don't seek what you will eat or what you will drink; neither be anxious. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity. 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day! 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us! 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger? 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you. 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.35. It happened, as he came near Jericho, a certain blind man sat by the road, begging. 18.36. Hearing a multitude going by, he asked what this meant. 18.37. They told him that Jesus of Nazareth was passing by. 18.38. He cried out, "Jesus, you son of David, have mercy on me! 18.39. Those who led the way rebuked him, that he should be quiet; but he cried out all the more, "You son of David, have mercy on me! 18.40. Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him 18.41. What do you want me to do?"He said, "Lord, that I may see again. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you. 18.43. Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 20.25. He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's. 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28. They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29. There were therefore seven brothers. The first took a wife, and died childless. 20.30. The second took her as wife, and he died childless. 20.31. The third took her, and likewise the seven all left no children, and died. 20.32. Afterward the woman also died. 20.33. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 20.39. Some of the scribes answered, "Teacher, you speak well. 20.40. They didn't dare to ask him any more questions. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days.
25. New Testament, Mark, 1.15, 1.23-1.26, 1.32-1.45, 2.1-2.12, 2.26, 3.5, 3.14-3.19, 3.31-3.35, 4.11-4.12, 4.33-4.35, 4.41, 5.1-5.20, 5.22-5.43, 6.1-6.6, 6.14-6.31, 6.45, 6.50, 6.52, 6.55, 7.24-7.30, 7.36, 8.1, 8.12, 8.17, 8.23, 8.29, 8.34, 9.5, 9.14-9.29, 10.39, 10.42-10.52, 11.22, 11.24, 12.1-12.12, 12.14, 12.16-12.27, 13.3, 14.36, 14.53-14.64, 15.1-15.5, 15.8, 15.10, 15.12, 15.15-15.26, 15.29-15.34, 15.38-15.39, 15.41 (1st cent. CE - 1st cent. CE)

1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 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. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 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. 11.22. Jesus answering said to them, "Have faith in God. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.19. Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.10. For he perceived that for envy the chief priests had delivered him up. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem.
26. New Testament, Matthew, 2.1-2.3, 3.15, 4.6-4.7, 4.17, 4.24, 5.6, 5.10, 5.17-5.20, 5.45, 5.47, 6.1, 6.7-6.13, 6.32-6.33, 7.24, 7.28, 8.1-8.4, 8.6-8.17, 8.27-8.34, 9.2-9.13, 9.22, 9.24, 9.27, 9.30, 9.32, 10.1, 10.5-10.6, 10.16, 10.18, 10.24, 11.3-11.4, 11.19, 11.21-11.24, 12.9-12.13, 12.18, 12.21-12.23, 12.28, 12.39, 12.42, 13.11, 13.13, 13.31-13.32, 13.35, 13.54-13.58, 14.31, 15.13, 15.21-15.28, 16.4, 16.18-16.19, 16.24, 17.14-17.21, 18.15-18.20, 20.23, 20.25-20.28, 20.30, 21.21-21.27, 21.31-21.46, 22.13, 22.17, 22.21, 22.23-22.33, 23.8, 23.13-23.15, 23.26, 23.32-23.35, 24.14, 25.10, 26.39, 27.19-27.25, 27.42-27.43, 27.46, 27.62-27.66, 28.11, 28.15-28.20 (1st cent. CE - 1st cent. CE)

2.1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying 2.2. Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him. 2.3. When Herod the king heard it, he was troubled, and all Jerusalem with him. 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 7.24. 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. 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 8.15. He touched her hand, and the fever left her. She got up and served him. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time? 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs. 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.9. As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him. 9.10. It happened as he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. 9.11. When the Pharisees saw it, they said to his disciples, "Why does your teacher eat with tax collectors and sinners? 9.12. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick do. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 10.24. A disciple is not above his teacher, nor a servant above his lord. 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 11.21. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.21. In his name, the Gentiles will hope. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.32. which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches. 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 13.56. Aren't all of his sisters with us? Where then did this man get all of these things? 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 13.58. He didn't do many mighty works there because of their unbelief. 14.31. Immediately Jesus stretched out his hand, took hold of him, and said to him, "You of little faith, why did you doubt? 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.4. An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah."He left them, and departed. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 20.27. Whoever desires to be first among you shall be your bondservant 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 21.23. When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority? 21.24. Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 21.25. The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 21.26. But if we say, 'From men,' we fear the multitude, for all hold John as a prophet. 21.27. They answered Jesus, and said, "We don't know."He also said to them, "Neither will I tell you by what authority I do these things. 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. 21.32. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. 21.33. Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 21.34. When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit. 21.35. The farmers took his servants, beat one, killed another, and stoned another. 21.36. Again, he sent other servants more than the first: and they treated them the same way. 21.37. But afterward he sent to them his son, saying, 'They will respect my son.' 21.38. But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.' 21.39. So they took him, and threw him out of the vineyard, and killed him. 21.40. When therefore the lord of the vineyard comes, what will he do to those farmers? 21.41. They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season. 21.42. Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, The same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?' 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 21.44. He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust. 21.45. When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. 21.46. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.17. Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not? 22.21. They said to him, "Caesar's."Then he said to them, "Give therefore to Caesar the things that are Caesar's, and to God the things that are God's. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her. 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 22.33. When the multitudes heard it, they were astonished at his teaching. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.32. Fill up, then, the measure of your fathers. 23.33. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him. 27.20. Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. 27.21. But the governor answered them, "Which of the two do you want me to release to you?"They said, "Barabbas! 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified! 27.23. But the governor said, "Why? What evil has he done?"But they cried out exceedingly, saying, "Let him be crucified! 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it. 27.25. All the people answered, "May his blood be on us, and on our children! 27.42. He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.' 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me? 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first. 27.65. Pilate said to them, "You have a guard. Go, make it as secure as you can. 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
27. Tosefta, Avodah Zarah, 3.5 (1st cent. CE - 2nd cent. CE)

28. Tosefta, Sotah, 15.8 (1st cent. CE - 2nd cent. CE)

29. Aelius Aristides, Orations, 26.59-26.62 (2nd cent. CE - 2nd cent. CE)

30. Anon., Marytrdom of Polycarp, 8.2 (2nd cent. CE - 2nd cent. CE)

8.2. 2 And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: "But what harm is it to say, `Lord Caesar,' and to offer sacrifice, and so forth, and to be saved?" But he at first did not answer them, but when they continued he said: "I am not going to do what you counsel me.
31. Clement of Alexandria, Exhortation To The Greeks, 4.49.1 (2nd cent. CE - 3rd cent. CE)

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

33. Tertullian, To The Heathen, 1.17.2-1.17.3 (2nd cent. CE - 3rd cent. CE)

34. Tertullian, Apology, 21.24, 35.3-35.13 (2nd cent. CE - 3rd cent. CE)

35. Theophilus, To Autolycus, 1.11 (2nd cent. CE - 3rd cent. CE)

1.11. Wherefore I will rather honour the king [than your gods], not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, Why do you not worship the king? Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for king is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, My son, fear the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies.
36. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין 11a. bbythose bwho were invitedby the iNasi /i, the president of the Great Sanhedrin, bfor thatpurpose. There was ban incident involving Rabban Gamliel, who saidto the Sages: bBring me sevenof the Sages bearlytomorrow morning bto the loftdesignated for convening a court to intercalate the year. He bwentto the loft bearlythe next morning band found eightSages there. Rabban Gamliel bsaid: Who is it who ascendedto the loft bwithout permission? He must descendimmediately., bShmuel HaKatan stoodup band said: I am he who ascended without permission; and I did not ascend toparticipate and be one of those to bintercalate the year, butrather bI neededto observe in order bto learn the practical ihalakha /i.Rabban Gamliel bsaid to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you,as you are truly worthy. bBut the Sages said: The yearmay be bintercalated only bythose bwho were invited for thatpurpose. The Gemara notes: bAnd it was notactually bShmuel HaKatanwho had come uninvited, bbut another person. And due to the embarrassmentof the other, Shmuel HaKatan bdidthis, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is bsimilarto an incident that occurred bwhen RabbiYehuda HaNasi was bsitting and teaching, andhe bsmelled the odor of garlic.Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He bsaid: Whoever ate garlicshould bleave. Rabbi Ḥiyya stood up and left.Out of respect for Rabbi Ḥiyya, ball of thosein attendance bstood up and left.The next day, bin the morning, Rabbi Shimon, son of RabbiYehuda HaNasi, bfound Rabbi Ḥiyya,and he bsaid to him:Are byou the one who disturbed my fatherby coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya bsaid to him: There should not be suchbehavior bamong the Jewish people.I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed., bAnd from where did Rabbi Ḥiyya learn thatcharacteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it bfrom Rabbi Meir, as it is taughtin a ibaraita /i: There was ban incident involvinga certain bwoman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you,i.e., one of the men studying in this study hall, bbetrothed me through intercourse.The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, bRabbi Meir arose and wrote her a bill of divorce, andhe bgave it to her.Following his example, ball thosein the study hall baroseand bwrotebills of divorce band gavethem bto her.In this manner, the right man also gave her a divorce, freeing her to marry someone else., bAnd from where did Rabbi Meir learn thatcharacteristic? bFrom Shmuel HaKatan,in the incident outlined above. bAnd from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this”(Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: bAnd from where did Shecaniah ben Jehiel learn it? Froman incident involving bJoshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned”(Joshua 7:10–11). Joshua bsaid before Him: Master of the Universe, who sinned?God bsaid to him: And am I your informer?Rather, bcast lotsto determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. bAnd if you wish, sayinstead that Shecaniah ben Jehiel learned this bfroman incident involving bMoses, as it is written:“And the Lord said to Moses: bHow long do you refuseto keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. bThe Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people. But nevertheless, they werestill butilizing a Divine Voice,which they heard as a kind of echo of prophecy. bOne time,a group of Sages bwere reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon him asit rested upon bMoses our teacher, but his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Hillel the Elder,trusting that he was the one indicated by the Divine Voice. bAnd when he died,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Ezra. /b,The ibaraitacontinues: bAnother time,a group of Sages bwere reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon himin prophecy, bbut his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Shmuel HaKatan. And whenhe bdied,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Hillel. Additionally, he said at the time of his death,under the influence of the Divine Spirit: Rabban bShimonben Gamliel, the iNasiof the Great Sanhedrin, bandRabbi bYishmael,the High Priest, will die bby the sword, and their friendswill die bbyother bexecutions, and the rest of the nationwill be bdespoiled, and great troubles will ultimately come upon the world. /b, bAndthey also bwished to say thus:Alas, the pious man, alas, the humble man, babout Yehuda ben Bava,in their eulogy for him, bbut the hour was torn,i.e., the opportunity was lost, basone bdoes not eulogize those executed by the government.As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. bThe Sages taught: The yearmay be bintercalated only if the iNasi /iof the Sanhedrin bwantsto intercalate it. bAndthere was once ban incident involving Rabban Gamliel, who went to ask permissionfor some communal matter bfrom an officer [ ihegmon /i] in Syria, andhe btarried in returninguntil after it was too late to intercalate the year. bAndbecause they did not know what his opinion on the matter was, they bintercalated the year on the condition that Rabban Gamliel would wantto do so. bAnd when Rabban Gamliel cameback band said: I wantto intercalate the year, bthe year was foundto be retroactively bintercalated. /b, bThe Sages taught: The yearmay be bintercalated only if it is necessary due todamage to bthe roads,if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; bor due to the bridgesthat are likewise in disrepair; bor due to the ovensfor the bPaschal offeringsthat are damaged and unfit for roasting the offerings; bor due to the Diaspora Jews who have left their homes and still have not arriveddue to delays in travel. bButthe year may bnotbe intercalated bdue to the snow, and not due to the cold, and not due to the Diaspora Jews who have notyet bleft from their homes,even if they no longer have enough time to reach Jerusalem for the Festival., bThe Sages taught: The year may notbe bintercalated due to the young goats and not due to the lambs,to allow them to grow larger before they are to be sacrificed as Paschal offerings; band not due to the fledglingdoves bwho have notyet developed sufficiently to bfly,so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. bButall btheseconsiderations may be bmade supportingfactors in the decision btointercalate bthe year.The Gemara asks: bHowso? bRabbi Yannai says in the name of Rabban Shimon ben Gamliel,i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: bWe are notifying you that the fledglings are tender, and that the lambs are thin [ ide’arkin /i], and time for the spring has notyet barrived. Andconsequently, bthe matter is good in my eyes, and I havetherefore badded thirty days onto this year. /b,The Gemara braises an objectionto the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a ibaraita /i: bHow long isthe additional month in ban intercalatedleap byear?The Rabbis say: bThirty days. Rabban Shimon ben Gamliel says:A standard bmonth,which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? bRav Pappa said:Rabban Gamliel holds that if the court bwants,it may add a standard bmonth,and if it bwants,it may add a month of bthirty days. /b,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: bComeand bsee whatdifference bthere is between /b
37. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)

49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br
38. Diogenes Laertius, Lives of The Philosophers, 6.4, 6.6 (3rd cent. CE - 3rd cent. CE)

6.4. When he was being initiated into the Orphic mysteries, the priest said that those admitted into these rites would be partakers of many good things in Hades. Why then, said he, don't you die? Being reproached because his parents were not both free-born, Nor were they both wrestlers, quoth he, but yet I am a wrestler. To the question why he had but few disciples he replied, Because I use a silver rod to eject them. When he was asked why he was so bitter in reproving his pupils he replied, Physicians are just the same with their patients. One day upon seeing an adulterer running for his life he exclaimed, Poor wretch, what peril you might have escaped at the price of an obol. He used to say, as we learn from Hecato in his Anecdotes, that it is better to fall in with crows than with flatterers; for in the one case you are devoured when dead, in the other case while alive. 6.6. One day when he was censured for keeping company with evil men, the reply he made was, Well, physicians are in attendance on their patients without getting the fever themselves. It is strange, said he, that we weed out the darnel from the corn and the unfit in war, but do not excuse evil men from the service of the state. When he was asked what advantage had accrued to him from philosophy, his answer was, The ability to hold converse with myself. Some one having called upon him over the wine for a song, he replied, Then you must accompany me on the pipe. When Diogenes begged a coat of him, he bade him fold his cloak around him double.
39. Eusebius of Caesarea, Ecclesiastical History, 5.5.4 (3rd cent. CE - 4th cent. CE)

5.5.4. Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.
40. Origen, Against Celsus, 2.48 (3rd cent. CE - 3rd cent. CE)

2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons.
41. Augustine, The City of God, 22.8 (4th cent. CE - 5th cent. CE)

22.8. Why, they say, are those miracles, which you affirm were wrought formerly, wrought no longer? I might, indeed, reply that miracles were necessary before the world believed, in order that it might believe. And whoever now-a-days demands to see prodigies that he may believe, is himself a great prodigy, because he does not believe, though the whole world does. But they make these objections for the sole purpose of insinuating that even those former miracles were never wrought. How, then, is it that everywhere Christ is celebrated with such firm belief in His resurrection and ascension? How is it that in enlightened times, in which every impossibility is rejected, the world has, without any miracles, believed things marvellously incredible? Or will they say that these things were credible, and therefore were credited? Why then do they themselves not believe? Our argument, therefore, is a summary one - either incredible things which were not witnessed have caused the world to believe other incredible things which both occurred and were witnessed, or this matter was so credible that it needed no miracles in proof of it, and therefore convicts these unbelievers of unpardonable scepticism. This I might say for the sake of refuting these most frivolous objectors. But we cannot deny that many miracles were wrought to confirm that one grand and health-giving miracle of Christ's ascension to heaven with the flesh in which He rose. For these most trustworthy books of ours contain in one narrative both the miracles that were wrought and the creed which they were wrought to confirm. The miracles were published that they might produce faith, and the faith which they produced brought them into greater prominence. For they are read in congregations that they may be believed, and yet they would not be so read unless they were believed. For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints; but they are not so brilliant and conspicuous as to cause them to be published with such glory as accompanied the former miracles. For the canon of the sacred writings, which behooved to be closed, causes those to be everywhere recited, and to sink into the memory of all the congregations; but these modern miracles are scarcely known even to the whole population in the midst of which they are wrought, and at the best are confined to one spot. For frequently they are known only to a very few persons, while all the rest are ignorant of them, especially if the state is a large one; and when they are reported to other persons in other localities, there is no sufficient authority to give them prompt and unwavering credence, although they are reported to the faithful by the faithful. The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day. But who but a very small number are aware of the cure which was wrought upon Innocentius, ex-advocate of the deputy prefecture, a cure wrought at Carthage, in my presence, and under my own eyes? For when I and my brother Alypius, who were not yet clergymen, though already servants of God, came from abroad, this man received us, and made us live with him, for he and all his household were devotedly pious. He was being treated by medical men for fistul, of which he had a large number intricately seated in the rectum. He had already undergone an operation, and the surgeons were using every means at their command for his relief. In that operation he had suffered long-continued and acute pain; yet, among the many folds of the gut, one had escaped the operators so entirely, that, though they ought to have laid it open with the knife, they never touched it. And thus, though all those that had been opened were cured, this one remained as it was, and frustrated all their labor. The patient, having his suspicions awakened by the delay thus occasioned, and fearing greatly a second operation, which another medical man - one of his own domestics - had told him he must undergo, though this man had not even been allowed to witness the first operation, and had been banished from the house, and with difficulty allowed to come back to his enraged master's presence - the patient, I say, broke out to the surgeons, saying, Are you going to cut me again? Are you, after all, to fulfill the prediction of that man whom you would not allow even to be present? The surgeons laughed at the unskillful doctor, and soothed their patient's fears with fair words and promises. So several days passed, and yet nothing they tried did him good. Still they persisted in promising that they would cure that fistula by drugs, without the knife. They called in also another old practitioner of great repute in that department, Ammonius (for he was still alive at that time); and he, after examining the part, promised the same result as themselves from their care and skill. On this great authority, the patient became confident, and, as if already well, vented his good spirits in facetious remarks at the expense of his domestic physician, who had predicted a second operation. To make a long story short, after a number of days had thus uselessly elapsed, the surgeons, wearied and confused, had at last to confess that he could only be cured by the knife. Agitated with excessive fear, he was terrified, and grew pale with dread; and when he collected himself and was able to speak, he ordered them to go away and never to return. Worn out with weeping, and driven by necessity, it occurred to him to call in an Alexandrian, who was at that time esteemed a wonderfully skillful operator, that he might perform the operation his rage would not suffer them to do. But when he had come, and examined with a professional eye the traces of their careful work, he acted the part of a good man, and persuaded his patient to allow those same hands the satisfaction of finishing his cure which had begun it with a skill that excited his admiration, adding that there was no doubt his only hope of a cure was by an operation, but that it was thoroughly inconsistent with his nature to win the credit of the cure by doing the little that remained to be done, and rob of their reward men whose consummate skill, care, and diligence he could not but admire when be saw the traces of their work. They were therefore again received to favor; and it was agreed that, in the presence of the Alexandrian, they should operate on the fistula, which, by the consent of all, could now only be cured by the knife. The operation was deferred till the following day. But when they had left, there arose in the house such a wailing, in sympathy with the excessive despondency of the master, that it seemed to us like the mourning at a funeral, and we could scarcely repress it. Holy men were in the habit of visiting him daily; Saturninus of blessed memory, at that time bishop of Uzali, and the presbyter Gelosus, and the deacons of the church of Carthage; and among these was the bishop Aurelius, who alone of them all survives - a man to be named by us with due reverence - and with him I have often spoken of this affair, as we conversed together about the wonderful works of God, and I have found that he distinctly remembers what I am now relating. When these persons visited him that evening according to their custom, he besought them, with pitiable tears, that they would do him the honor of being present next day at what he judged his funeral rather than his suffering. For such was the terror his former pains had produced, that he made no doubt he would die in the hands of the surgeons. They comforted him, and exhorted him to put his trust in God, and nerve his will like a man. Then we went to prayer; but while we, in the usual way, were kneeling and bending to the ground, he cast himself down, as if some one were hurling him violently to the earth, and began to pray; but in what a manner, with what earnestness and emotion, with what a flood of tears, with what groans and sobs, that shook his whole body, and almost prevented him speaking, who can describe! Whether the others prayed, and had not their attention wholly diverted by this conduct, I do not know. For myself, I could not pray at all. This only I briefly said in my heart: O Lord, what prayers of Your people do You hear if You hear not these? For it seemed to me that nothing could be added to this prayer, unless he expired in praying. We rose from our knees, and, receiving the blessing of the bishop, departed, the patient beseeching his visitors to be present next morning, they exhorting him to keep up his heart. The dreaded day dawned. The servants of God were present, as they had promised to be; the surgeons arrived; all that the circumstances required was ready; the frightful instruments are produced; all look on in wonder and suspense. While those who have most influence with the patient are cheering his fainting spirit, his limbs are arranged on the couch so as to suit the hand of the operator; the knots of the bandages are untied; the part is bared; the surgeon examines it, and, with knife in hand, eagerly looks for the sinus that is to be cut. He searches for it with his eyes; he feels for it with his finger; he applies every kind of scrutiny: he finds a perfectly firm cicatrix! No words of mine can describe the joy, and praise, and thanksgiving to the merciful and almighty God which was poured from the lips of all, with tears of gladness. Let the scene be imagined rather than described! In the same city of Carthage lived Innocentia, a very devout woman of the highest rank in the state. She had cancer in one of her breasts, a disease which, as physicians say, is incurable. Ordinarily, therefore, they either amputate, and so separate from the body the member on which the disease has seized, or, that the patient's life may be prolonged a little, though death is inevitable even if somewhat delayed, they abandon all remedies, following, as they say, the advice of Hippocrates. This the lady we speak of had been advised to by a skillful physician, who was intimate with her family; and she betook herself to God alone by prayer. On the approach of Easter, she was instructed in a dream to wait for the first woman that came out from the baptistery after being baptized, and to ask her to make the sign of Christ upon her sore. She did so, and was immediately cured. The physician who had advised her to apply no remedy if she wished to live a little longer, when he had examined her after this, and found that she who, on his former examination, was afflicted with that disease was now perfectly cured, eagerly asked her what remedy she had used, anxious, as we may well believe, to discover the drug which should defeat the decision of Hippocrates. But when she told him what had happened, he is said to have replied, with religious politeness, though with a contemptuous tone, and an expression which made her fear he would utter some blasphemy against Christ, I thought you would make some great discovery to me. She, shuddering at his indifference, quickly replied, What great thing was it for Christ to heal a cancer, who raised one who had been four days dead? When, therefore, I had heard this, I was extremely indigt that so great a miracle wrought in that well-known city, and on a person who was certainly not obscure, should not be divulged, and I considered that she should be spoken to, if not reprimanded on this score. And when she replied to me that she had not kept silence on the subject, I asked the women with whom she was best acquainted whether they had ever heard of this before. They told me they knew nothing of it. See, I said, what your not keeping silence amounts to, since not even those who are so familiar with you know of it. And as I had only briefly heard the story, I made her tell how the whole thing happened, from beginning to end, while the other women listened in great astonishment, and glorified God. A gouty doctor of the same city, when he had given in his name for baptism, and had been prohibited the day before his baptism from being baptized that year, by black woolly-haired boys who appeared to him in his dreams, and whom he understood to be devils, and when, though they trod on his feet, and inflicted the acutest pain he had ever yet experienced, he refused to obey them, but overcame them, and would not defer being washed in the laver of regeneration, was relieved in the very act of baptism, not only of the extraordinary pain he was tortured with, but also of the disease itself, so that, though he lived a long time afterwards, he never suffered from gout; and yet who knows of this miracle? We, however, do know it, and so, too, do the small number of brethren who were in the neighborhood, and to whose ears it might come. An old comedian of Curubis was cured at baptism not only of paralysis, but also of hernia, and, being delivered from both afflictions, came up out of the font of regeneration as if he had had nothing wrong with his body. Who outside of Curubis knows of this, or who but a very few who might hear it elsewhere? But we, when we heard of it, made the man come to Carthage, by order of the holy bishop Aurelius, although we had already ascertained the fact on the information of persons whose word we could not doubt. Hesperius, of a tribunitian family, and a neighbor of our own, has a farm called Zubedi in the Fussalian district; and, finding that his family, his cattle, and his servants were suffering from the malice of evil spirits, he asked our presbyters, during my absence, that one of them would go with him and banish the spirits by his prayers. One went, offered there the sacrifice of the body of Christ, praying with all his might that that vexation might cease. It did cease immediately, through God's mercy. Now he had received from a friend of his own some holy earth brought from Jerusalem, where Christ, having been buried, rose again the third day. This earth he had hung up in his bedroom to preserve himself from harm. But when his house was purged of that demoniacal invasion, he began to consider what should be done with the earth; for his reverence for it made him unwilling to have it any longer in his bedroom. It so happened that I and Maximinus bishop of Synita, and then my colleague, were in the neighborhood. Hesperius asked us to visit him, and we did so. When he had related all the circumstances, he begged that the earth might be buried somewhere, and that the spot should be made a place of prayer where Christians might assemble for the worship of God. We made no objection: it was done as he desired. There was in that neighborhood a young countryman who was paralytic, who, when he heard of this, begged his parents to take him without delay to that holy place. When he had been brought there, he prayed, and immediately went away on his own feet perfectly cured. There is a country-seat called Victoriana, less than thirty miles from Hippo-regius. At it there is a monument to the Milanese martyrs, Protasius and Gervasius. Thither a young man was carried, who, when he was watering his horse one summer day at noon in a pool of a river, had been taken possession of by a devil. As he lay at the monument, near death, or even quite like a dead person, the lady of the manor, with her maids and religious attendants, entered the place for evening prayer and praise, as her custom was, and they began to sing hymns. At this sound the young man, as if electrified, was thoroughly aroused, and with frightful screaming seized the altar, and held it as if he did not dare or were not able to let it go, and as if he were fixed or tied to it; and the devil in him, with loud lamentation, besought that he might be spared, and confessed where and when and how he took possession of the youth. At last, declaring that he would go out of him, he named one by one the parts of his body which he threatened to mutilate as he went out and with these words he departed from the man. But his eye, falling out on his cheek, hung by a slender vein as by a root, and the whole of the pupil which had been black became white. When this was witnessed by those present (others too had now gathered to his cries, and had all joined in prayer for him), although they were delighted that he had recovered his sanity of mind, yet, on the other hand, they were grieved about his eye, and said he should seek medical advice. But his sister's husband, who had brought him there, said, God, who has banished the devil, is able to restore his eye at the prayers of His saints. Therewith he replaced the eye that was fallen out and hanging, and bound it in its place with his handkerchief as well as he could, and advised him not to loose the bandage for seven days. When he did so, he found it quite healthy. Others also were cured there, but of them it were tedious to speak. I know that a young woman of Hippo was immediately dispossessed of a devil, on anointing herself with oil, mixed with the tears of the prebsyter who had been praying for her. I know also that a bishop once prayed for a demoniac young man whom he never saw, and that he was cured on the spot. There was a fellow-townsman of ours at Hippo, Florentius, an old man, religious and poor, who supported himself as a tailor. Having lost his coat, and not having means to buy another, he prayed to the Twenty Martyrs, who have a very celebrated memorial shrine in our town, begging in a distinct voice that he might be clothed. Some scoffing young men, who happened to be present, heard him, and followed him with their sarcasm as he went away, as if he had asked the martyrs for fifty pence to buy a coat. But he, walking on in silence, saw on the shore a great fish, gasping as if just cast up, and having secured it with the good-natured assistance of the youths, he sold it for curing to a cook of the name of Catosus, a good Christian man, telling him how he had come by it, and receiving for it three hundred pence, which he laid out in wool, that his wife might exercise her skill upon, and make into a coat for him. But, on cutting up the fish, the cook found a gold ring in its belly; and immediately, moved with compassion, and influenced, too, by religious fear, gave it up to the man, saying, See how the Twenty Martyrs have clothed you. When the bishop Projectus was bringing the relics of the most glorious martyr Stephen to the waters of Tibilis, a great concourse of people came to meet him at the shrine. There a blind woman entreated that she might be led to the bishop who was carrying the relics. He gave her the flowers he was carrying. She took them, applied them to her eyes, and immediately saw. Those who were present were astounded, while she, with every expression of joy, preceded them, pursuing her way without further need of a guide. Lucillus bishop of Sinita, in the neighborhood of the colonial town of Hippo, was carrying in procession some relics of the same martyr, which had been deposited in the castle of Sinita. A fistula under which he had long labored, and which his private physician was watching an opportunity to cut, was suddenly cured by the mere carrying of that sacred fardel, - at least, afterwards there was no trace of it in his body. Eucharius, a Spanish priest, residing at Calama, was for a long time a sufferer from stone. By the relics of the same martyr, which the bishop Possidius brought him, he was cured. Afterwards the same priest, sinking under another disease, was lying dead, and already they were binding his hands. By the succor of the same martyr he was raised to life, the priest's cloak having been brought from the oratory and laid upon the corpse. There was there an old nobleman named Martial, who had a great aversion to the Christian religion, but whose daughter was a Christian, while her husband had been baptized that same year. When he was ill, they besought him with tears and prayers to become a Christian, but he positively refused, and dismissed them from his presence in a storm of indignation. It occurred to the son-in-law to go to the oratory of St. Stephen, and there pray for him with all earnestness that God might give him a right mind, so that he should not delay believing in Christ. This he did with great groaning and tears, and the burning fervor of sincere piety; then, as he left the place, he took some of the flowers that were lying there, and, as it was already night, laid them by his father's head, who so slept. And lo! Before dawn, he cries out for some one to run for the bishop; but he happened at that time to be with me at Hippo. So when he had heard that he was from home, he asked the presbyters to come. They came. To the joy and amazement of all, he declared that he believed, and he was baptized. As long as he remained in life, these words were ever on his lips: Christ, receive my spirit, though he was not aware that these were the last words of the most blessed Stephen when he was stoned by the Jews. They were his last words also, for not long after he himself also gave up the ghost. There, too, by the same martyr, two men, one a citizen, the other a stranger, were cured of gout; but while the citizen was absolutely cured, the stranger was only informed what he should apply when the pain returned; and when he followed this advice, the pain was at once relieved. Audurus is the name of an estate, where there is a church that contains a memorial shrine of the martyr Stephen. It happened that, as a little boy was playing in the court, the oxen drawing a wagon went out of the track and crushed him with the wheel, so that immediately he seemed at his last gasp. His mother snatched him up, and laid him at the shrine, and not only did he revive, but also appeared uninjured. A religious female, who lived at Caspalium, a neighboring estate, when she was so ill as to be despaired of, had her dress brought to this shrine, but before it was brought back she had gone. However, her parents wrapped her corpse in the dress, and, her breath returning, she became quite well. At Hippo a Syrian called Bassus was praying at the relics of the same martyr for his daughter, who was dangerously ill. He too had brought her dress with him to the shrine. But as he prayed, behold, his servants ran from the house to tell him she was dead. His friends, however, intercepted them, and forbade them to tell him, lest he should bewail her in public. And when he had returned to his house, which was already ringing with the lamentations of his family, and had thrown on his daughter's body the dress he was carrying, she was restored to life. There, too, the son of a man, Iren us, one of our tax-gatherers, took ill and died. And while his body was lying lifeless, and the last rites were being prepared, amidst the weeping and mourning of all, one of the friends who were consoling the father suggested that the body should be anointed with the oil of the same martyr. It was done, and he revived. Likewise Eleusinus, a man of tribunitian rank among us, laid his infant son, who had died, on the shrine of the martyr, which is in the suburb where he lived, and, after prayer, which he poured out there with many tears, he took up his child alive. What am I to do? I am so pressed by the promise of finishing this work, that I cannot record all the miracles I know; and doubtless several of our adherents, when they read what I have narrated, will regret that I have omitted so many which they, as well as I, certainly know. Even now I beg these persons to excuse me, and to consider how long it would take me to relate all those miracles, which the necessity of finishing the work I have undertaken forces me to omit. For were I to be silent of all others, and to record exclusively the miracles of healing which were wrought in the district of Calama and of Hippo by means of this martyr- I mean the most glorious Stephen - they would fill many volumes; and yet all even of these could not be collected, but only those of which narratives have been written for public recital. For when I saw, in our own times, frequent signs of the presence of divine powers similar to those which had been given of old, I desired that narratives might be written, judging that the multitude should not remain ignorant of these things. It is not yet two years since these relics were first brought to Hippo-regius, and though many of the miracles which have been wrought by it have not, as I have the most certain means of knowing, been recorded, those which have been published amount to almost seventy at the hour at which I write. But at Calama, where these relics have been for a longer time, and where more of the miracles were narrated for public information, there are incomparably more. At Uzali, too, a colony near Utica, many signal miracles were, to my knowledge, wrought by the same martyr, whose relics had found a place there by direction of the bishop Evodius, long before we had them at Hippo. But there the custom of publishing narratives does not obtain, or, I should say, did not obtain, for possibly it may now have been begun. For, when I was there recently, a woman of rank, Petronia, had been miraculously cured of a serious illness of long standing, in which all medical appliances had failed, and, with the consent of the above-named bishop of the place, I exhorted her to publish an account of it that might be read to the people. She most promptly obeyed, and inserted in her narrative a circumstance which I cannot omit to mention, though I am compelled to hasten on to the subjects which this work requires me to treat. She said that she had been persuaded by a Jew to wear next her skin, under all her clothes, a hair girdle, and on this girdle a ring, which, instead of a gem, had a stone which had been found in the kidneys of an ox. Girt with this charm, she was making her way to the threshold of the holy martyr. But, after leaving Carthage, and when she had been lodging in her own demesne on the river Bagrada, and was now rising to continue her journey, she saw her ring lying before her feet. In great surprise she examined the hair girdle, and when she found it bound, as it had been, quite firmly with knots, she conjectured that the ring had been worn through and dropped off; but when she found that the ring was itself also perfectly whole, she presumed that by this great miracle she had received somehow a pledge of her cure, whereupon she untied the girdle, and cast it into the river, and the ring along with it. This is not credited by those who do not believe either that the Lord Jesus Christ came forth from His mother's womb without destroying her virginity, and entered among His disciples when the doors were shut; but let them make strict inquiry into this miracle, and if they find it true, let them believe those others. The lady is of distinction, nobly born, married to a nobleman. She resides at Carthage. The city is distinguished, the person is distinguished, so that they who make inquiries cannot fail to find satisfaction. Certainly the martyr himself, by whose prayers she was healed, believed on the Son of her who remained a virgin; on Him who came in among the disciples when the doors were shut; in fine - and to this tends all that we have been retailing - on Him who ascended into heaven with the flesh in which He had risen; and it is because he laid down his life for this faith that such miracles were done by his means. Even now, therefore, many miracles are wrought, the same God who wrought those we read of still performing them, by whom He will and as He will; but they are not as well known, nor are they beaten into the memory, like gravel, by frequent reading, so that they cannot fall out of mind. For even where, as is now done among ourselves, care is taken that the pamphlets of those who receive benefit be read publicly, yet those who are present hear the narrative but once, and many are absent; and so it comes to pass that even those who are present forget in a few days what they heard, and scarcely one of them can be found who will tell what he heard to one who he knows was not present. One miracle was wrought among ourselves, which, though no greater than those I have mentioned, was yet so signal and conspicuous, that I suppose there is no inhabitant of Hippo who did not either see or hear of it, none who could possibly forget it. There were seven brothers and three sisters of a noble family of the Cappadocian C sarea, who were cursed by their mother, a new-made widow, on account of some wrong they had done her, and which she bitterly resented, and who were visited with so severe a punishment from Heaven, that all of them were seized with a hideous shaking in all their limbs. Unable, while presenting this loathsome appearance, to endure the eyes of their fellow citizens, they wandered over almost the whole Roman world, each following his own direction. Two of them came to Hippo, a brother and a sister, Paulus and Palladia, already known in many other places by the fame of their wretched lot. Now it was about fifteen days before Easter when they came, and they came daily to church, and specially to the relics of the most glorious Stephen, praying that God might now be appeased, and restore their former health. There, and wherever they went, they attracted the attention of every one. Some who had seen them elsewhere, and knew the cause of their trembling, told others as occasion offered. Easter arrived, and on the Lord's day, in the morning, when there was now a large crowd present, and the young man was holding the bars of the holy place where the relics were, and praying, suddenly he fell down, and lay precisely as if asleep, but not trembling as he was wont to do even in sleep. All present were astonished. Some were alarmed, some were moved with pity; and while some were for lifting him up, others prevented them, and said they should rather wait and see what would result. And behold! He rose up, and trembled no more, for he was healed, and stood quite well, scanning those who were scanning him. Who then refrained himself from praising God? The whole church was filled with the voices of those who were shouting and congratulating him. Then they came running to me, where I was sitting ready to come into the church. One after another they throng in, the last comer telling me as news what the first had told me already; and while I rejoiced and inwardly gave God thanks, the young man himself also enters, with a number of others, falls at my knees, is raised up to receive my kiss. We go in to the congregation: the church was full, and ringing with the shouts of joy, Thanks to God! Praised be God! every one joining and shouting on all sides, I have healed the people, and then with still louder voice shouting again. Silence being at last obtained, the customary lessons of the divine Scriptures were read. And when I came to my sermon, I made a few remarks suitable to the occasion and the happy and joyful feeling, not desiring them to listen to me, but rather to consider the eloquence of God in this divine work. The man dined with us, and gave us a careful ac count of his own, his mother's, and his family's calamity. Accordingly, on the following day, after delivering my sermon, I promised that next day I would read his narrative to the people. And when I did so, the third day after Easter Sunday, I made the brother and sister both stand on the steps of the raised place from which I used to speak; and while they stood there their pamphlet was read. The whole congregation, men and women alike, saw the one standing without any unnatural movement, the other trembling in all her limbs; so that those who had not before seen the man himself saw in his sister what the divine compassion had removed from him. In him they saw matter of congratulation, in her subject for prayer. Meanwhile, their pamphlet being finished, I instructed them to withdraw from the gaze of the people; and I had begun to discuss the whole matter somewhat more carefully, when lo! As I was proceeding, other voices are heard from the tomb of the martyr, shouting new congratulations. My audience turned round, and began to run to the tomb. The young woman, when she had come down from the steps where she had been standing, went to pray at the holy relics, and no sooner had she touched the bars than she, in the same way as her brother, collapsed, as if falling asleep, and rose up cured. While, then, we were asking what had happened, and what occasioned this noise of joy, they came into the basilica where we were, leading her from the martyr's tomb in perfect health. Then, indeed, such a shout of wonder rose from men and women together, that the exclamations and the tears seemed like never to come to an end. She was led to the place where she had a little before stood trembling. They now rejoiced that she was like her brother, as before they had mourned that she remained unlike him; and as they had not yet uttered their prayers in her behalf, they perceived that their intention of doing so had been speedily heard. They shouted God's praises without words, but with such a noise that our ears could scarcely bear it. What was there in the hearts of these exultant people but the faith of Christ, for which Stephen had shed his blood?
42. Anon., Gospel of Peter, 9-10



Subjects of this text:

subject book bibliographic info
abuse, trust following Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
age at marriage, soldiers, motives Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
ailios aristeides Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
antioch Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61
antioch (syrian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 294, 531
antisthenes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
antoninus Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
apostles, jesus Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
apostles (apostoli), of patriarch Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
archē Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
aristides, aelius Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
arubas, benjamin Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
belief, relation to christian commitment Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219
bethsaida Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
birkat hamazon (grace after meals) Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
caesars, roman Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
calls of disciples, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219
capernaum Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 198, 199
cautery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
centurion Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234
centurions, affected by marriage ban Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
charismatic wonderworkers, in rabbinic texts Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 168
charismatic wonderworkers, jesus Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155, 168
church fathers, rabbis and synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
church fathers, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
claudius apollinaris Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
corinth Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61
cosmic conflict Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219
counsellor Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
cry of dereliction Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
daemons Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
daphne and delius Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
decorations (in synagogue) Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
demonax Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
devil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 220
diodoros sikeliotes Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
diogenes, the cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
dion of prousa Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
disease Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
domitian passim, esp. Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 199, 260
drugs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282
egeria Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
elders Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
epidaurus Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
epikrypsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
epiphanius of salamis Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 198
eusebius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
exemplars of trust, jesus as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219, 220
faith Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 198
fast days, public, tiberias Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
fear (negatively marked) Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 199, 260
frankness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
galilee Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
gamaliel (gamliel) the younger, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282, 531
gentiles/gentile Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
gentleness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
gethsemane, trust in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 198, 199, 219, 220, 247, 248, 260, 261
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
hammat tiberias, ḥanina ben dosa Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 168
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234
healing, miraculous Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
heracleon Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234, 236
high (chief) priest Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 294
historical details in matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 88
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 198, 248
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
hypocrites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
idolatry Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61; Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
ignatius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 294
ignorance, vice of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
imitatio christi new testament Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 20
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 219, 247
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 260, 261
jerusalem Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61
jesus, as healer/exorcist Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234
jesus Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
jesus christ Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
jesus miracles, other healings Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
jewish-christian group, commmunity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282, 531
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282
jews, charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 168
josephus (christian convert) Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
judaize, judaizing (ioudaïzein) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
judaizers Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
julias Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
justin martyr Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282
kerygma petri/preaching of peter Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
kingdom of god/gods kingdom Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
kingdom of god Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 294
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219
knowledge of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219
law/law Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
lazarus, raising of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
leadership, synagogue, leadership, town, communal Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
letter, diogenes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
loyalty Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219, 220
lucian of samosata Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
luke, jesus Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
luke, roman centurion Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 88
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
marriage of soldiers, economic motives Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
matthaean church, community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282, 294, 531
matthew, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
matthew, on the pharisees Ganzel and Holtz, Contextualizing Jewish Temples (2020) 157
matthew, roman centurion Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
mediator, others, in imitation of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191
medicines/medical Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 236
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
mezuzah Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
mimesis greco-roman moralists Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 20
miracle Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 168
miracles, witnesses Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
miracles Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 180
misanthropy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
number Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
occultation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260
origen Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234, 236
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
parables Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
passion narrative, trust in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
patriarch, patriarchate, appointments Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
patriarch, patriarchate, decline and disappearance Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
paul Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 294
paula Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
pay, of soldiers Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
pay increases, effect on marriage rate Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
perfection Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
petrus diaconus Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
pharisees, in matthew Ganzel and Holtz, Contextualizing Jewish Temples (2020) 157
philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
plutarch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
polytheism Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 61
pontius pilate Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 294
praetorians, stoppages Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
prayers, charismatic wonderworkers Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 168
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
priest, priests, synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
priestly courses, inscriptions Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
principales Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
promotion of soldiers, effect on marriage Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
prophecy, of jesus, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219
prophets Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
ptolemais Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 123
rabbis Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260, 261
resurrection Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282, 294
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191
rites Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
ritual words Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
roman, empire Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
roman empire, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 226
royal official/βασιλικός Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234
sabbath, communal meals Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 199, 220
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
secret, teaching Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700
self-trust, negative, positive Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 191, 219, 220
sepphoris Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 123
sermon on the mount Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 219, 261
shadow Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
shema, women Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
shimon ben gamaliel the younger Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
simeon ben gamaliel, rabban Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 168
skia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
soldiers unions age at marriage Phang, The Marriage of Roman Soldiers (13 B.C. - A.D. 235) (2001) 186
sons/children of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
spirit, evil or unclean Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 190, 191, 219
stobi synagogue, inscription Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
stobi synagogue Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
stone moldings/carvings Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
suffering Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 20
supersession Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 282, 294
surgery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
symbolical style of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
symbolikos, to symbolikon eidos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
synagogue, in matthew Ganzel and Holtz, Contextualizing Jewish Temples (2020) 157
synagogue Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
synoptic gospels/traditions/accounts Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234
syria Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
teaching, sound Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
teaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
theodosius Ben-Eliyahu, Identity and Territory: Jewish Perceptions of Space in Antiquity (2019) 139
tiberias, jewish revolt (66 c.e.) Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
tiberias synagogues/proseuchai, meeting-place Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
tractate soferim Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
trust, attitude and action, not always co-existent Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260, 261
usha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
valentinians/valentinianism Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 234
varus Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 123
vespasian Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 123
virtue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
war Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
wettstein, johann j. Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 128
women, attraction to judaism Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, christianity Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, jerusalem temple Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, samaritan Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
women, synagogue attendance' Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
womens court Levine, The Ancient Synagogue, The First Thousand Years (2005) 52
yavnean Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 531
yavnean period, rabbis as priests Levine, The Ancient Synagogue, The First Thousand Years (2005) 52