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270 results for "gospel"
1. Septuagint, Numbers, 25.12 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 116
2. Hebrew Bible, Psalms, 11.7, 17.15, 22.1-22.2, 29.1-29.2, 31.5-31.6, 104.29-104.30, 118.29 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 123; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 167, 181, 184; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 232
11.7. "כִּי־צַדִּיק יְהוָה צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ׃", 17.15. "אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃", 22.1. "לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃", 22.1. "כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃", 22.2. "אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחוֹק מִישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִי׃", 22.2. "וְאַתָּה יְהוָה אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה׃", 29.1. "מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃", 29.1. "יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃", 29.2. "הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃", 31.5. "תּוֹצִיאֵנִי מֵרֶשֶׁת זוּ טָמְנוּ לִי כִּי־אַתָּה מָעוּזִּי׃", 31.6. "בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְהוָה אֵל אֱמֶת׃", 104.29. "תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן תֹּסֵף רוּחָם יִגְוָעוּן וְאֶל־עֲפָרָם יְשׁוּבוּן׃", 118.29. "הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 11.7. "For the LORD is righteous, He loveth righteousness; the upright shall behold His face.", 17.15. "As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness.", 22.1. "For the Leader; upon Aijeleth ha-Shahar. A Psalm of David.", 22.2. "My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?", 29.1. "A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength.", 29.2. "Ascribe unto the LORD the glory due unto His name; Worship the LORD in the beauty of holiness.", 31.5. "Bring me forth out of the net that they have hidden for me; For Thou art my stronghold.", 31.6. "Into Thy hand I commit my spirit; Thou hast redeemed me, O LORD, Thou God of truth.", 104.29. "Thou hidest Thy face, they vanish; Thou withdrawest their breath, they perish, And return to their dust.", 104.30. "Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth.", 118.29. "O give thanks unto the LORD, for He is good, For His mercy endureth for ever.",
3. Hebrew Bible, Proverbs, 2.5, 3.19, 8.22-8.23, 8.27 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •john damascene, john, gospel of, spiritual senses in •john, gospel of Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 43; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
2.5. "אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃", 3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 2.5. "Then shalt thou understand the fear of the LORD, And find the knowledge of God.", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,",
4. Hebrew Bible, Numbers, 28.1-28.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •jesus christ, identity of, john, gospel of, origens commentary on •baptism of jesus in gospel of john Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 67; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 122
28.1. "עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃", 28.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", 28.1. "And the LORD spoke unto Moses, saying:", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.",
5. Hebrew Bible, Leviticus, 10.3, 11.33-11.34, 19.18, 21.16-21.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 178; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 260, 316
10.3. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃", 11.33. "וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃", 11.34. "מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 21.16. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 21.17. "דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃", 21.18. "כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃", 21.19. "אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃", 21.21. "כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃", 21.22. "לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃", 21.23. "אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃", 21.24. "וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃", 10.3. "Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.", 11.33. "And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.", 11.34. "All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 21.16. "And the LORD spoke unto Moses, saying:", 21.17. "Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God.", 21.18. "For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long,", 21.19. "or a man that is broken-footed, or broken-handed,", 21.20. "or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed;", 21.21. "no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.", 21.22. "He may eat the bread of his God, both of the most holy, and of the holy.", 21.23. "Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them.", 21.24. "So Moses spoke unto Aaron, and to his sons, and unto all the children of Israel.",
6. Hebrew Bible, Joel, 1.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gospel of john, as theological debate Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162
1.5. "הָקִיצוּ שִׁכּוֹרִים וּבְכוּ וְהֵילִלוּ כָּל־שֹׁתֵי יָיִן עַל־עָסִיס כִּי נִכְרַת מִפִּיכֶם׃", 1.5. "Awake, ye drunkards, and weep, And wail, all ye drinkers of wine, Because of the sweet wine, For it is cut off from your mouth.",
7. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 3.5, 5.24, 15.6, 18.19, 20.5, 21.23, 28.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •john, gospel of •john,, author of gospel •baptism of jesus, gospel of john •agency, of humans in john's gospel Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 145, 146; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 233; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 550; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 58, 126, 127, 128, 131, 164
1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 3.5. "כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃", 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 15.6. "וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃", 18.19. "כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃", 20.5. "הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃", 21.23. "וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם־תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם־הָאָרֶץ אֲשֶׁר־גַּרְתָּה בָּהּ׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 3.5. "for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’", 5.24. "And Enoch walked with God, and he was not; for God took him.", 15.6. "And he believed in the LORD; and He counted it to him for righteousness.", 18.19. "For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’", 20.5. "Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’", 21.23. "Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son; but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.’", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.",
8. Hebrew Bible, Exodus, 8.16-8.19, 12.5, 12.8-12.10, 12.13, 12.43, 15.1-15.19, 23.7, 32.7, 33.20 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66, 67, 70; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 174; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 126
8.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְהוָה שַׁלַּח עַמִּי וְיַעַבְדֻנִי׃", 8.17. "כִּי אִם־אֵינְךָ מְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּבְעַמְּךָ וּבְבָתֶּיךָ אֶת־הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת־הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר־הֵם עָלֶיהָ׃", 8.18. "וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָרֶץ׃", 8.19. "וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃", 12.5. "וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃", 12.5. "שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃", 12.8. "וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃", 12.9. "אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃", 12.13. "וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃", 12.43. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃", 15.1. "אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃", 15.1. "נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃", 15.2. "עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃", 15.2. "וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃", 15.3. "יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃", 15.4. "מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃", 15.5. "תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃", 15.6. "יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃", 15.7. "וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃", 15.8. "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃", 15.9. "אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃", 15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃", 15.12. "נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃", 15.13. "נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃", 15.14. "שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃", 15.15. "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃", 15.16. "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃", 15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 15.19. "כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", 32.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃", 8.16. "And the LORD said unto Moses: ‘Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him: Thus saith the LORD: Let My people go, that they may serve Me.", 8.17. "Else, if thou wilt not let My people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses; and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.", 8.18. "And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the LORD in the midst of the earth.", 8.19. "And I will put a division between My people and thy people—by to-morrow shall this sign be.’", 12.5. "Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;", 12.8. "And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.", 12.9. "Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.", 12.10. "And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire.", 12.13. "And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt.", 12.43. "And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;", 15.1. "Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.", 15.2. "The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.", 15.3. "The LORD is a man of war, The LORD is His name.", 15.4. "Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea.", 15.5. "The deeps cover them— They went down into the depths like a stone.", 15.6. "Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.", 15.7. "And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.", 15.8. "And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.", 15.9. "The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’", 15.10. "Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.", 15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?", 15.12. "Thou stretchedst out Thy right hand— The earth swallowed them.", 15.13. "Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.", 15.14. "The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.", 15.15. "Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away.", 15.16. "Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten.", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 15.19. "For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea.", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", 32.7. "And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’",
9. Hebrew Bible, Deuteronomy, 6.5, 16.18, 21.20, 33.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •john, gospel of •gospel of john, and nicene theology, harmonizing •gospel of john, passion account of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 116; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 222
6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 16.18. "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃", 33.9. "הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 16.18. "Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.", 21.20. "and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’", 33.9. "Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet.",
10. Hebrew Bible, 1 Samuel, 2.1-2.10 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 174
2.1. "יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃", 2.1. "וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃", 2.2. "אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃", 2.2. "וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃", 2.3. "לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃", 2.3. "אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃", 2.4. "קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃", 2.5. "שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃", 2.6. "יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃", 2.7. "יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃", 2.8. "מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃", 2.9. "רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃", 2.1. "And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.", 2.2. "There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God.", 2.3. "Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed.", 2.4. "The bows of the mighty men are broken, and they that stumbled are girded with strength.", 2.5. "They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched.", 2.6. "The Lord kills, and gives life: he brings down to the grave, and brings up.", 2.7. "The Lord makes poor, and makes rich: he brings low, and raises up.", 2.8. "He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them.", 2.9. "He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails.", 2.10. "The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.",
11. Hebrew Bible, Jeremiah, 2.2, 7.11 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gospel of john, vs. matthew •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 147
2.2. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃", 2.2. "כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃", 7.11. "הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃", 2.2. "Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.", 7.11. "Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.",
12. Hebrew Bible, Isaiah, None (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246
56.7. "וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃", 56.7. "Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.",
13. Hebrew Bible, 2 Kings, 2.11 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57
2.11. "וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃", 2.11. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.",
14. Hebrew Bible, 2 Samuel, 5.8 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
5.8. "וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל־מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר וְאֶת־הַפִּסְחִים וְאֶת־הַעִוְרִים שנאו [שְׂנֻאֵי] נֶפֶשׁ דָּוִד עַל־כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ לֹא יָבוֹא אֶל־הַבָּיִת׃", 5.8. "And David said on that day, Whoever smites the Yevusi, and gets up to the aqueduct, and smites the lame and the blind (that are hated of David’s soul) – therefore the saying, The blind and the lame shall not come into the house.",
15. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 4.58 (6th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 43
16. Hebrew Bible, Ezekiel, 1.1, 1.26, 28.1-28.10, 28.22, 36.22-36.27, 38.23 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •john, gospel of •gospel, of john •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 178; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120, 129, 131
1.1. "וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה אֶל־הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי־שׁוֹר מֵהַשְּׂמֹאול לְאַרְבַּעְתָּן וּפְנֵי־נֶשֶׁר לְאַרְבַּעְתָּן׃", 1.1. "וַיְהִי בִּשְׁלֹשִׁים שָׁנָה בָּרְבִיעִי בַּחֲמִשָּׁה לַחֹדֶשׁ וַאֲנִי בְתוֹךְ־הַגּוֹלָה עַל־נְהַר־כְּבָר נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים׃", 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 28.1. "מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃", 28.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 28.2. "בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃", 28.2. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 28.3. "הִנֵּה חָכָם אַתָּה מדנאל [מִדָּנִיֵּאל] כָּל־סָתוּם לֹא עֲמָמוּךָ׃", 28.4. "בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃", 28.5. "בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃", 28.6. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃", 28.7. "לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃", 28.8. "לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃", 28.9. "הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃", 28.22. "וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלַיִךְ צִידוֹן וְנִכְבַּדְתִּי בְּתוֹכֵךְ וְיָדְעוּ כִּי־אֲנִי יְהוָה בַּעֲשׂוֹתִי בָהּ שְׁפָטִים וְנִקְדַּשְׁתִּי בָהּ׃", 36.22. "לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃", 36.23. "וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", 36.26. "וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃", 36.27. "וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃", 38.23. "וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי גּוֹיִם רַבִּים וְיָדְעוּ כִּי־אֲנִי יְהוָה׃", 1.1. "Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar that the heavens were opened, and I saw visions of God.", 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 28.1. "And the word of the LORD came unto me, saying:", 28.2. "’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—", 28.3. "Behold, thou art wiser than Daniel! There is no secret that they can hide from thee!", 28.4. "By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures;", 28.5. "In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches—", 28.6. "Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;", 28.7. "Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. .", 28.8. "They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas.", 28.9. "Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee.", 28.10. "Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’", 28.22. "and say: Thus saith the Lord GOD: Behold, I am against thee, O Zidon, And I will be glorified in the midst of thee; And they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her.", 36.22. "Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came.", 36.23. "And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", 36.26. "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.", 36.27. "And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.", 38.23. "Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the LORD.",
17. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 371
18. Plato, Letters, 2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 183
19. Isaeus, On The Estate of Pyrrhus, 14, 13 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 370
20. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
248a. ΣΩ. 248a. that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the realities; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all yearning for the upper region but unable to reach it, and are carried round beneath,
21. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145, 157
41c. αὑτῷ γένη ζῴων οὐχ ἕξει, δεῖ δέ, εἰ μέλλει τέλεος ἱκανῶς εἶναι. διʼ ἐμοῦ δὲ ταῦτα γενόμενα καὶ βίου μετασχόντα θεοῖς ἰσάζοιτʼ ἄν· ἵνα οὖν θνητά τε ᾖ τό τε πᾶν τόδε ὄντως ἅπαν ᾖ, τρέπεσθε κατὰ φύσιν ὑμεῖς ἐπὶ τὴν τῶν ζῴων δημιουργίαν, μιμούμενοι τὴν ἐμὴν δύναμιν περὶ τὴν ὑμετέραν γένεσιν. καὶ καθʼ ὅσον μὲν αὐτῶν ἀθανάτοις ὁμώνυμον εἶναι προσήκει, θεῖον λεγόμενον ἡγεμονοῦν τε ἐν αὐτοῖς τῶν ἀεὶ δίκῃ καὶ ὑμῖν ἐθελόντων ἕπεσθαι, σπείρας καὶ ὑπαρξάμενος 41c. it is to be fully perfect. But if by my doing these creatures came into existence and partook of life, they would be made equal unto gods; in order, therefore, that they may be mortal and that this World-all may be truly All, do ye turn yourselves, as Nature directs, to the work of fashioning these living creatures, imitating the power showed by me in my generating of you. Now so much of them as it is proper to designate ’immortal,’ the part we call divine which rules supreme in those who are fain to follow justice always and yourselves, that part I will deliver unto you when I have sown it and given it origin.
22. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 147
109e. ὑπ’ ἀσθενείας καὶ βραδυτῆτος οὐχ οἵους τε εἶναι ἡμᾶς διεξελθεῖν ἐπ᾽ ἔσχατον τὸν ἀέρα: ἐπεί, εἴ τις αὐτοῦ ἐπ’ ἄκρα ἔλθοι ἢ πτηνὸς γενόμενος ἀνάπτοιτο, κατιδεῖν ἂν ἀνακύψαντα, ὥσπερ ἐνθάδε οἱ ἐκ τῆς θαλάττης ἰχθύες ἀνακύπτοντες ὁρῶσι τὰ ἐνθάδε, οὕτως ἄν τινα καὶ τὰ ἐκεῖ κατιδεῖν, καὶ εἰ ἡ φύσις ἱκανὴ εἴη ἀνασχέσθαι θεωροῦσα, γνῶναι ἂν ὅτι ἐκεῖνός ἐστιν ὁ ἀληθῶς οὐρανὸς καὶ τὸ ἀληθινὸν φῶς 109e. that by reason of feebleness and sluggishness, we are unable to attain to the upper surface of the air; for if anyone should come to the top of the air or should get wings and fly up, he could lift his head above it and see, as fishes lift their heads out of the water and see the things in our world, so he would see things in that upper world; and, if his nature were strong enough to bear the sight, he would recognize that that is the real heaven
23. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
24. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
25. Empedocles, Fragments, 22 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
26. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
27. Hebrew Bible, Zechariah, 2-3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244
28. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
5.1. "בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃", 5.1. "אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃", 5.1. "Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few.",
29. Hebrew Bible, 1 Chronicles, 29.11-29.13 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184
29.11. "לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃", 29.12. "וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃", 29.13. "וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃", 29.11. "Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all.", 29.12. "Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all.", 29.13. "Now therefore, our God, we thank Thee, and praise Thy glorious name.",
30. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 194
31. Isaeus, On The Estate of Philoctemon, 21 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 370
32. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 143
33. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
34. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 158
35. Chrysippus, Fragments, 3.682 (3rd cent. BCE - 3rd cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156
36. Anon., 1 Enoch, 1.9, 14.21, 49.2, 69.27, 69.29 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 58, 111, 120, 127
1.9. And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 49.2. For he is mighty in all the secrets of righteousness, And unrighteousness shall disappear as a shadow, And have no continuance; Because the Elect One standeth before the Lord of Spirits, And his glory is for ever and ever, And his might unto all generations. 69.27. And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray. 69.29. And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 12. Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'
37. Dead Sea Scrolls, Community Rule, 2.2-2.4, 4.21 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •gospel, of john •john,, author of gospel Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 169; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 175
38. Dead Sea Scrolls, Ben Sira, 36.3-36.7 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 178
39. Dead Sea Scrolls, 4Q285, 1 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 175
40. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 15.15-15.19 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
41. Dead Sea Scrolls, Damascus Covenant, 15.15-15.19 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
42. Anon., Testament of Job, 46-51 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29
43. Anon., Testament of Naphtali, 5.4 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •johannine circle, gospel of john •philo, parallels in the gospel of john Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 353
5.4. And when Levi became as a sun, lo, a certain young man gave to him twelve branches of palm; and Judah was bright as the moon, and under their feet were twelve rays.
44. Hebrew Bible, Daniel, 2.29, 2.45, 8.15-8.16 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •john, gospel of •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 100, 111, 120, 185
2.29. "אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃", 2.45. "כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃", 8.15. "וַיְהִי בִּרְאֹתִי אֲנִי דָנִיֵּאל אֶת־הֶחָזוֹן וָאֲבַקְשָׁה בִינָה וְהִנֵּה עֹמֵד לְנֶגְדִּי כְּמַרְאֵה־גָבֶר׃", 8.16. "וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃", 2.29. "as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass.", 2.45. "Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’", 8.15. "And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man.", 8.16. "And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’",
45. Dead Sea Scrolls, Epistle of Jeremiah, 4.58 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 43
46. Septuagint, 1 Maccabees, 3.19, 3.50, 3.60, 13.37, 13.51 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •gospel, of john •johannine circle, gospel of john •philo, parallels in the gospel of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 353
3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do." 13.37. We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute. 13.51. On the twenty-third day of the second month, in the one hundred and seventy-first year, the Jews entered it with praise and palm branches, and with harps and cymbals and stringed instruments, and with hymns and songs, because a great enemy had been crushed and removed from Israel.
47. Septuagint, Ecclesiasticus (Siracides), 36.3-36.7, 44.16, 49.14 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •gospel, of john •john, gospel of Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 178; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 114
36.3. Lift up thy hand against foreign nations and let them see thy might. 36.4. As in us thou hast been sanctified before them,so in them be thou magnified before us; 36.5. and let them know thee, as we have known that there is not God but thee, O Lord. 36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy. 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth.
48. Dead Sea Scrolls, War Scroll, 7.4-7.5 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
49. Septuagint, Judith, 16.1-16.17 (2nd cent. BCE - 0th cent. CE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 174
16.1. Then Judith began this thanksgiving before all Israel, and all the people loudly sang this song of praise. 16.2. And Judith said, Begin a song to my God with tambourines, sing to my Lord with cymbals. Raise to him a new psalm; exalt him, and call upon his name. 16.3. For God is the Lord who crushes wars; for he has delivered me out of the hands of my pursuers, and brought me to his camp, in the midst of the people. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. 16.5. He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty. 16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. 16.10. The Persians trembled at her boldness, the Medes were daunted at her daring. 16.11. Then my oppressed people shouted for joy; my weak people shouted and the enemy trembled; they lifted up their voices, and the enemy were turned back. 16.12. The sons of maidservants have pierced them through; they were wounded like the children of fugitives, they perished before the army of my Lord. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16. For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever.
50. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 195
2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life.
51. Cicero, On Friendship, 24 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 376
52. Septuagint, Wisdom of Solomon, 7.22, 7.26-7.27, 8.4-8.6 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 206; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible, 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; 8.4. For she is an initiate in the knowledge of God,and an associate in his works. 8.5. If riches are a desirable possession in life,what is richer than wisdom who effects all things? 8.6. And if understanding is effective,who more than she is fashioner of what exists?
53. Anon., Testament of Gad, 4.6 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
4.6. For as love would quicken even the dead, and would call back them that are condemned to die, so hatred would slay the living, and those that had sinned venially it would not suffer to live.
54. Philo of Alexandria, Questions On Genesis, 1.4, 1.31, 2.54, 3.12, 4.4 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john,, author of gospel •john, gospel of Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 29, 145; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145, 148, 152
55. Philo of Alexandria, Questions On Exodus, 1.91, 1.94, 2.21, 2.46, 2.62 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145, 150, 156; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 172
56. Philo of Alexandria, Allegorical Interpretation, 1.31, 1.43, 3.96, 3.207 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145, 151; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
57. Philo of Alexandria, On The Life of Moses, 1.279 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 157
1.279. Who has ever discovered with accuracy the first origin of the birth of these people? Their bodies, indeed, may have been fashioned according to human means of propagation; but their souls have been brought forth by divine agency, wherefore they are nearly related to God. May my soul die as to the death of the body, that it may be remembered among the souls of the righteous, such as the souls of these men are."
58. Philo of Alexandria, On The Virtues, 100-174, 217, 51-55, 57-99, 56 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153, 154
56. But yet, though Moses had thus an accurate knowledge of him from his experience of him for a long time, and though he knew his excellence both in word and deed, and the greatness of his good will towards his nation, yet he did not think fit to leave him as his successor himself, fearing lest he might perchance be deceived in looking on that man as good who in reality was not so, since the tests by which one can judge of human nature are in a great degree indistinct and unstable.
59. Philo of Alexandria, On The Special Laws, 1.13-1.22, 1.54, 1.81, 3.152 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152, 156, 206; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act. 1.15. But the most sacred lawgiver changes their ignorance into knowledge, speaking in the following manner: "Thou shalt not, when thou seest the sun, and the moon, and the stars, and all the host of heaven, be led astray and fall down and worship Them."{3}{#de 4:19.} With great felicity and propriety has he here called the reception of these bodies as gods, an error; 1.16. for they who see that the different seasons of the year owe their existence to the advances and retreats of the sun, in which periods also the generation of animals, and plants, and fruits, are perfected according to well-defined times, and who see also that the moon is the servant and successor of the sun, taking that care and superintendence of the world by night which the sun takes by day; and also that the other stars, in accordance with their sympathy with things on earth, labour continually and do ten thousand things which contribute to the duration of the existing state of things, have been led into an inextricable error, imagining that these bodies are the only gods. 1.17. But if they had taken pains to travel along the straight and true road, they would soon have known that just as the outward sense is the subordinate minister of the mind, so in the same manner all the objects of the outward senses are servants of that which is appreciable only by intellect, being well contented if they can attain to the second place in honour. 1.18. But it is altogether ridiculous to imagine that the mind, which is the smallest thing in us, being in fact invisible, is the ruler of those organs which belong to the external senses, but that the greatest and most perfect ruler of the whole universe is not the King of kings; that the being who sees, is not the ruler of those who do not see. 1.19. We must, therefore, look on all those bodies in the heaven, which the outward sense regards as gods, not as independent rulers, since they are assigned the work of lieutets, being by their intrinsic nature responsible to a higher power, but by reason of their virtue not actually called to render in an account of their doings. 1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV. 1.21. But there are some persons who have given gold and silver to sculptors and statuaries, as people able to fashion gods for them. And they, taking the lifeless materials and using a mortal model, have (which is a most extraordinary thing 1.22. To whom the Father of the universe thus speaks, saying: "You shall not make to yourselves gods of silver and Gold;"{4}{#ex 20:20.} all but teaching them in express words, "You shall not make to yourselves any gods whatever of this or of any other material, nor shall you worship anything made with hands," being forbidden expressly with respect to the two most excellent materials; for silver and gold are esteemed the most honourable of all materials. 1.54. And there are some of the Gentiles, who, not attending to the honour due to the one God alone, deserve to be punished with extreme severity of punishment, as having forsaken the most important classification of piety and holiness, and as having chosen darkness in preference to the most brilliant light, and having rendered their own intellect blind when it might have seen clearly. 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 3.152. And after having established this ordice he returned again to his natural humanity, treating with mercy even those who had behaved unmercifully towards others, and he pronounced, "Let not the sun set upon persons hanging on a Tree;"{14}{#de 21:23.} but let them be buried under the earth and be concealed from sight before sunset. For it was necessary to raise up on high all those who were enemies to every part of the world, so as to show most evidently to the sun, and to the heaven, and to the air, and to the water, and to the earth, that they had been chastised; and after that it was proper to remove them into the region of the dead, and to bury them, in order to prevent their polluting the things upon the earth.XXIX.
60. Philo of Alexandria, On The Creation of The World, 100-122, 135, 144-146, 20, 29-34, 69-70, 81, 89-99, 71 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
71. and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV.
61. Philo of Alexandria, Who Is The Heir, 1.91, 1.94 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 172
67. And it has been especially observed here, that the scripture does not say he spoke to him or conversed with him, but the expression is, "The voice of God came to him;" as if God uttering a loud and unceasing sound, in order that the voice being thus distributed into every soul, might leave no part destitute of proper instruction, but that all parts might every where be filled, with healthy learning. XIV.
62. Philo of Alexandria, On The Change of Names, 29 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
29. Akin to these powers is the creative power which is called God: for by means of this power the Father, who begot and created all things, did also disperse and arrange them; so that the expression, "I am thy God," is equivalent to, "I am thy maker and creator;"
63. Philo of Alexandria, On Giants, 28, 27 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 145
27. But now, the spirit which is upon him is the wise, the divine, the indivisible, the undistributable, the good spirit, the spirit which is everywhere diffused, so as to fill the universe, which, while it benefits others, it not injured by having a participation in it given to another, and if added to something else, either as to its understanding, or its knowledge, or its wisdom. VII.
64. Philo of Alexandria, On Flight And Finding, 100, 31-36, 62-63, 94-95, 103 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
103. Now of the cities of refuge there are three on the other side of Jordan, which are at a great distance from our race. What cities are they? The word of the Governor of the universe, and his creative power, and his kingly power: for to these belong the heaven and the whole world.
65. Philo of Alexandria, On The Confusion of Tongues, 144-145, 147, 61-63, 146 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150, 151; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 114, 164
146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
66. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around.
67. Philo of Alexandria, On The Life of Abraham, 144, 203, 137 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
137. But God, having taken pity on mankind, as being a Saviour and full of love for mankind, increased, as far as possible, the natural desire of men and women for a connexion together, for the sake of producing children, and detesting the unnatural and unlawful commerce of the people of Sodom, he extinguished it, and destroyed those who were inclined to these things, and that not by any ordinary chastisement, but he inflicted on them an astonishing novelty, and unheard of rarity of vengeance;
68. Philo of Alexandria, On The Sacrifices of Cain And Abel, 7-9 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145, 150
9. Not but what, when he gave him the use of all earthly things and suffered him to dwell among them, he assigned to him not such a power as he might exercise in common with an earthly governor or monarch, by which he should forcibly rule over the passions of the soul, but he appointed him to be a sort of god, making the whole of the body, and the mind, which is the ruler of the body, subjects and slaves to him; "For I give thee," says he, "as a god to Pharaoh." But God is not susceptible of any subtraction or addition, inasmuch as he is complete and entirely equal to himself.
69. Philo of Alexandria, That The Worse Attacks The Better, 160-161, 29, 60 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 157
70. Philo of Alexandria, On Dreams, 1.75, 1.149, 1.242 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 147, 153; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. 1.149. But it is plain enough what vast numbers of evils are driven out, and what a multitude of wicked inhabitants is expelled in order that one good man may be introduced to dwell there. Do thou, therefore, O my soul, hasten to become the abode of God, his holy temple, to become strong from having been most weak, powerful from having been powerless, wise from having been foolish, and very reasonable from having been doting and childless. 1.242. For the pillar is the symbol of three things; of standing, of dedication, and of an inscription: now the standing and the inscription have been described, but the dedication it is necessary should be explained to all men.
71. Philo of Alexandria, On Curses, 161 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 147
161. for what wrestler could be compared in might with the strength of a bull or of an elephant? And what runner could put himself on a level with the speed of a hound or of a hare? And the most sharp-sighted of men is absolutely blind if his sight is compared with that of antelopes of eagles. Again, in hearing and in smell, often other animals are very far beyond man; as, for instance, the ass, which appears to be the stupidest of all animals, would show that our sense of hearing is very obtuse if he were brought into comparison with us. The dog, too, would make the nostrils in man appear a perfectly useless part from the exceeding superiority of the quickness of his own sense of smell; for, in him, that sense is pushed to such a degree that it almost equals the rapidity of the eye-sight. XLVII.
72. Philo of Alexandria, That God Is Unchangeable, 141-143, 57, 69, 140 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 147
140. Very properly, therefore, the most sacred Moses says that, the earth was corrupted at that time when the virtues of the just Noah were made manifest: "And the whole earth," says he, "was corrupted, because all flesh had corrupted his (autou) way upon the earth."40
73. Diodorus Siculus, Historical Library, 4.39.2, 4.57.1 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 190
4.39.2.  We should add to what has been said about Heracles, that after his apotheosis Zeus persuaded Hera to adopt him as her son and henceforth for all time to cherish him with a mother's love, and this adoption, they say, took place in the following manner. Hera lay upon a bed, and drawing Heracles close to her body then let him fall through her garments to the ground, imitating in this way the actual birth; and this ceremony is observed to this day by the barbarians whenever they wish to adopt a son. 4.57.1.  Since we have sufficiently elaborated the history of the Argonauts and the deeds accomplished by Heracles, it may be appropriate also to record, in accordance with the promise we made, the deeds of his sons.
74. Cicero, Academica Posteriora, 1.28-1.29 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
75. New Testament, Apocalypse, 1.7, 1.9, 1.13-1.14, 1.20, 2.1-2.7, 3.6, 4.2, 4.8, 5.9-5.10, 19.11, 19.13, 19.16, 21.3, 22.3-22.4, 22.18-22.19 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 43; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29, 111, 120, 125, 126, 131, 162, 180, 181, 204
1.7. Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. 1.9. Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 1.20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. 2.1. Τῷ ἀγγέλῳ τῷ ἐν Ἐφέσῳ ἐκκλησίας γράψον Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν, 2.2. Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς· 2.3. καὶ ὑπομονὴν ἔχεις, καὶ ἐβάστασας διὰ τὸ ὄνομά μου, καὶ οὐ κεκοπίακες. 2.4. ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες. 2.5. μνημόνευε οὖν πόθεν πέπτωκες, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι, καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. 2.6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ. 2.7. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ. 3.6. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. 4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος, 4.8. καὶ τὰ τέσσερα ζῷα,ἓν καθʼ ἓναὐτῶν ἔχωνἀνὰ πτέρυγας ἕξ, κυκλόθενκαὶ ἔσωθενγέμουσιν ὀφθαλμῶν·καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες Ἅγιος ἅγιος ἅγιος Κύριος, ὁ θεός, ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὤν καὶ ὁ ἐρχόμενος. 5.9. καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, 5.10. καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς· 19.11. Καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον,καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπʼ αὐτὸν πιστὸς [καλούμενος] καὶ ἀληθινός, καὶἐν δικαιοσύνῃ κρίνεικαὶ πολεμεῖ. 19.13. καὶ περιβεβλημένος ἱμάτιον ῤεραντισμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ Ὁ Λόγος τοῦ Θεοῦ. 19.16. καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ. 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. 22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ· 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. 1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.2. "I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.3. You have perseverance and have endured for my name's sake, and have not grown weary. 2.4. But I have this against you, that you left your first love. 2.5. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent. 2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies. 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, 5.10. And made them kings and priests to our God, And they reign on earth." 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God." 19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS." 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.4. They will see his face, and his name will be on their foreheads. 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
76. New Testament, Acts, 1.11, 2.23, 2.38, 3.6, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.10, 4.28, 5.4, 5.17, 5.34, 5.38, 5.39, 6.11, 7.56, 9.12, 9.17, 9.18, 10.11, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.48, 11.17, 11.18, 15.5, 16.13, 16.16, 16.18, 18.18-20.38, 18.27, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.39, 19.40, 19.41, 21.14, 23.6, 23.7, 23.8, 23.9, 26.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245
10.40. τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι, 10.40. God raised him up the third day, and gave him to be revealed,
77. New Testament, 1 John, 1.1, 1.5-1.7, 1.9, 2.1-2.2, 2.8-2.14, 2.20, 2.22-2.24, 3.9-3.10, 3.12, 3.23, 4.2, 4.10, 5.1-5.2, 5.5-5.8, 5.12, 5.16, 5.18-5.19 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of •ephesians (letter), literary relationship with gospel of john •gospel of john •intertextuality, between ephesians and gospel of john •gospel, of john •new testament, gospel of john •baptism of jesus, gospel of john •jewish-christians, john, gospel of Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 184; Damm (2018), Religions and Education in Antiquity, 114; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182, 184; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 236; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 551; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 125, 131, 182, 183, 184, 185, 187; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 36, 37, 43
1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— 1.5. Καὶ ἔστιν αὕτη ἡ ἀγγελία ἣν ἀκηκόαμεν ἀπʼ αὐτοῦ καὶ ἀναγγέλλομεν ὑμῖν, ὅτι ὁ θεὸς φῶς ἐστὶν καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία. 1.6. Ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετʼ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· 1.7. ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἔστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετʼ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. 1.9. ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας. 2.1. Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, 2.2. καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. 2.9. Ὁ λέγων ἐν τῷ φωτὶ εἶναι καὶ τὸν ἀδελφὸν αὐτοῦ μισῶν ἐν τῇ σκοτίᾳ ἐστὶν ἕως ἄρτι. 2.10. ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῷ φωτὶ μένει, καὶ σκάνδαλονἐν αὐτῷ οὐκ ἔστιν· 2.11. ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ ἐστὶν καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ. 2.12. Γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ· 2.13. γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν. 2.14. ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος [τοῦ θεοῦ] ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν. 2.20. καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου· οἴδατε πάντες— 2.22. Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ χριστός; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν. 2.23. πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει· ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει. 2.24. Ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς, ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπʼ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ [ἐν] τῷ πατρὶ μενεῖτε. 3.9. Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται. 3.10. ἐν τούτῳ φανερά ἐστιν τὰ τέκνα τοῦ θεοῦ καὶ τὰ τέκνα τοῦ διαβόλου· πᾶς ὁ μὴ ποιῶν δικαιοσύνην οὐκ ἔστιν ἐκ τοῦ θεοῦ, καὶ ὁ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ. 3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. 3.23. καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.10. ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 5.1. Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ἐκ τοῦ θεοῦ γεγέννηται, καὶ πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα ἀγαπᾷ τὸν γεγεννημένον ἐξ αὐτοῦ. 5.2. ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν· 5.5. τίς ἐστιν [δὲ] ὁ νικῶν τὸν κόσμον εἰ μὴ ὁ πιστεύων ὅτι Ἰησοῦς ἐστὶν ὁ υἱὸς τοῦ θεοῦ; 5.6. Οὗτός ἐστιν ὁ ἐλθὼν διʼ ὕδατος καὶ αἵματος, Ἰησοῦς Χριστός· οὐκ ἐν τῷ ὕδατι μόνον ἀλλʼ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι· καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ 5.7. ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες, ἀλήθεια. 5.8. τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν. 5.12. ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν· ὁ μὴ ἔχων τὸν υἱὸν τοῦ θεοῦ τὴν ζωὴν οὐκ ἔχει. 5.16. Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ. 5.18. Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλʼ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ. 5.19. οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμέν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.6. If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.11. But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.20. You have an anointing from the Holy One, and you know the truth. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 5.1. Whoever believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him. 5.2. By this we know that we love the children of God, when we love God and keep his commandments. 5.5. Who is he who overcomes the world, but he who believes that Jesus is the Son of God? 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7. It is the Spirit who bears witness, because the Spirit is the truth. 5.8. For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one. 5.12. He who has the Son has the life. He who doesn't have God's Son doesn't have the life. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him. 5.19. We know that we are of God, and the whole world lies in the power of the evil one.
78. New Testament, 1 Peter, 1.11-1.12, 2.22, 3.16-3.17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 58, 123, 127, 131
1.11. ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας· 1.12. οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. 2.22. ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· 3.16. ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν. 3.17. κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας. 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 2.22. who did not sin, "neither was deceit found in his mouth." 3.16. having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ. 3.17. For it is better, if the will of God should so will, that you suffer for doing well than for doing evil.
79. New Testament, 1 Corinthians, 2.6-2.7, 2.10, 3.6, 3.9-3.17, 4.8, 4.15-4.16, 5.7, 6.2-6.3, 6.19, 8.6, 10.11, 10.13, 11.1, 12.3, 12.12-12.27, 13.12, 15.32, 15.48, 16.8, 16.19-16.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 270; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163, 167, 168, 176; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 67, 70; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 173; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 14, 172, 180, 335; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 3.6. ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν· 3.9. θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 3.10. Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ· 3.11. θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός· 3.12. εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 3.13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 3.14. εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται· 3.15. εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 3.16. Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 3.17. εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 4.8. ἤδη κεκορεσμένοι ἐστέ; ἤδη ἐπλουτήσατε; χωρὶς ἡμῶν ἐβασιλεύσατε; καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν. 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 4.16. παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε. 5.7. ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός· 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 6.19. ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 10.13. πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν. 11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. 12.3. διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14. καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15. Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16. Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18. νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19. εἰ δὲ ἦν [τὰ] πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20. νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται [δὲ] ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21. Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26. καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27. ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 15.32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται,φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνήσκομεν. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 16.8. ἐπιμένω δὲ ἐν Ἐφέσῳ ἕως τῆς πεντηκοστῆς· 16.19. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ. 16.20. ἀσπάζονται ὑμᾶς οἱ ἀδελφοὶ πάντες. Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory, 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 3.6. I planted. Apollos watered. But Godgave the increase. 3.9. For we are God's fellow workers. Youare God's farming, God's building. 3.10. According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 4.8. You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you. 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.16. I beg you therefore, be imitators of me. 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own, 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it. 11.1. Be imitators of me, even as I also am of Christ. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die." 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 16.8. But I will stay at Ephesus until Pentecost, 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. 16.20. All the brothers greet you. Greet one another with aholy kiss.
80. New Testament, 1 Thessalonians, 3.13, 4.9, 4.15-4.16, 5.4-5.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177, 185; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 157; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 178
3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 5.4. ὑμεῖς δέ, ἀδελ φοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτας καταλάβῃ, 5.5. πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους· 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness,
81. New Testament, 1 Timothy, 1.3, 1.27, 1.29-1.33, 1.36, 6.15-6.17, 6.19-6.22, 6.24-6.28, 6.116-6.117, 10.67, 10.69-10.73, 10.75-10.80, 10.83, 10.92-10.93, 10.96, 10.110, 13.295, 28.237 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •gospel of john •jesus christ, identity of, john, gospel of, origens commentary on Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66, 67, 70, 128, 129, 130, 131, 132, 133
1.3. Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, 6.21. ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθʼ ὑμῶν. 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen.
82. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 173
2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.
83. New Testament, James, 5.7-5.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 178
5.7. Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου. ἰδοὺ ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπʼ αὐτῷ ἕως λάβῃ πρόϊμον καὶ ὄψιμον. 5.8. μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι ἡ παρουσία τοῦ κυρίου ἤγγικεν. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand.
84. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76
28.8. καὶ ἀπελθοῦσαι ταχὺ ἀπὸ τοῦ μνημείου μετὰ φόβου καὶ χαρᾶς μεγάλης ἔδραμον ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
85. New Testament, 2 Corinthians, 4.10, 4.14, 5.10, 5.16, 5.21, 6.16, 10.10, 12.2-12.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of •ephesians (letter), literary relationship with gospel of john •gospel of john •intertextuality, between ephesians and gospel of john •gospel, of john Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 204; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 180, 335
4.10. πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ· 4.14. εἰδότες ὅτι ὁ ἐγείρας τὸν [κύριον] Ἰησοῦν καὶ ἡμᾶς σὺν Ἰησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. 5.10. τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. 5.16. Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι 10.10. ὅτι Αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς καὶ ὁ λόγος ἐξουθενημένος. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
86. Josephus Flavius, Life, 223 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 370
87. Josephus Flavius, Jewish War, 5.504-5.505, 6.288, 7.178 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john (writer of gospel and gospel) •john, gospel of Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
5.504. Titus began the wall from the camp of the Assyrians, where his own camp was pitched, and drew it down to the lower parts of Cenopolis; thence it went along the valley of Cedron, to the Mount of Olives; 5.505. it then bent towards the south, and encompassed the mountain as far as the rock called Peristereon, and that other hill which lies next to it, and is over the valley which reaches to Siloam; whence it bended again to the west, and went down to the valley of the Fountain, 6.288. 3. Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them. 7.178. 3. Now within this place there grew a sort of rue that deserves our wonder on account of its largeness, for it was no way inferior to any fig tree whatsoever, either in height or in thickness;
88. Josephus Flavius, Jewish Antiquities, 1.14, 3.122-3.123, 8.49, 13.171-13.172, 18.17, 18.117 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244; Goodman (2006), Judaism in the Roman World: Collected Essays, 129; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 191; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134, 172; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 111
1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 3.122. 4. As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and they stood upon the like bases with them, each a small matter distant from his fellow. Now the room within those pillars was the most holy place; but the rest of the room was the tabernacle, which was open for the priests. 3.123. However, this proportion of the measures of the tabernacle proved to be an imitation of the system of the world; for that third part thereof which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on which men live, and so this part is peculiar to the priests only. 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness.
89. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183, 184
90. New Testament, Jude, 14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57
91. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 236
13.9. καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες. 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited.
92. Mishnah, Avot, 2.8 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 372
2.8. "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:", 2.8. "Rabban Yoha ben Zakkai received [the oral tradition] from Hillel and Shammai.He used to say: if you have learned much torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yoha ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Haiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Joha] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Haiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yoha] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.",
93. New Testament, Philippians, 1.12-1.18, 2.5-2.10, 3.10, 3.20-3.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john damascene, john, gospel of, spiritual senses in •john, gospel of •ephesians (letter), literary relationship with gospel of john •gospel of john •intertextuality, between ephesians and gospel of john Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 41; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 176; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 120, 162, 180
1.12. Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατʼ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, 1.13. ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσιν, 1.14. καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, 1.15. τινὲς δὲ καὶ διʼ εὐδοκίαν τὸν χριστὸν κηρύσσουσιν· 1.16. οἱ μὲν ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ εὐαγγελίου κεῖμαι, 1.17. οἱ δὲ ἐξ ἐριθίας τὸν χριστὸν καταγγέλλουσιν, οὐχ ἁγνῶς, οἰόμενοι θλίψιν ἐγείρειν τοῖς δεσμοῖς μου. 1.18. τί γάρ; πλὴν ὅτι παντὶ τρόπῳ, εἴτε προφάσει εἴτε ἀληθείᾳ, Χριστὸς καταγγέλλεται, καὶ ἐν τούτῳ χαίρω· ἀλλὰ καὶ χαρήσομαι, 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. 1.12. Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the gospel; 1.13. so that it became evident to the whole praetorian guard, and to all the rest, that my bonds are in Christ; 1.14. and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 1.15. Some indeed preach Christ even out of envy and strife, and some also out of good will. 1.16. The former insincerly preach Christ from selfish ambition, thinking that they add affliction to my chains; 1.17. but the latter out of love, knowing that I am appointed for the defense of the gospel. 1.18. What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice. 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
94. Ignatius, To The Ephesians, 12.2, 18.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •gospel of john, vis-à-vis pauline tradition •baptism of jesus, gospel of john Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 167; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 551
12.2. Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus. 18.2. For our God, Jesus the Christ, was conceived in the womb by Mary according to a dispensation, of the seed of David but also of the Holy Ghost; and He was born and was baptized that by His passion He might cleanse water.
95. Ignatius, To The Smyrnaeans, 6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
96. New Testament, Romans, 3.24-3.28, 4.2, 6.3-6.5, 6.8, 8.9, 8.15-8.17, 8.26, 8.29, 8.34, 10.9, 10.20, 11.2, 11.25, 12.4, 13.12, 16.25-16.26 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 270; Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 168, 176, 179, 185; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 173, 219; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 181; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 36, 37, 43; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
3.24. δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.25. ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 3.26. ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ. 3.27. Ποῦ οὖν ἡ καύχησις; ἐξεκλείσθη. διὰ ποίου νόμου; τῶν ἔργων; οὐχί, ἀλλὰ διὰ νόμου πίστεως. 3.28. λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 4.2. εἰ γὰρ Ἀβραὰμ ἐξ ἔργων ἐδικαιώθη, ἔχει καύχημα· ἀλλʼ οὐ πρὸς θεόν, τί γὰρ ἡ γραφὴ λέγει; 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν [Ἰησοῦν] εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.8. εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ· 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.16. Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 8.34. τίς ὁ κατακρινῶν; Χριστὸς [Ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς [ἐκ νεκρῶν], ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ, 10.9. ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.20. Ἠσαίας δὲ ἀποτολμᾷ καὶ λέγει 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 12.4. καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, 13.12. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα [δὲ] τὰ ὅπλα τοῦ φωτός. 16.25. Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου 16.26. φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατʼ ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.8. But if we died with Christ, we believe that we will also live with him; 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me." 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 12.4. For even as we have many members in one body, and all the members don't have the same function, 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light.
97. New Testament, Titus, 3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
98. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244
2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.",
99. New Testament, Colossians, 1.12-1.13, 1.15, 1.19, 1.22, 1.26, 2.3, 2.8-2.9, 2.11-2.13, 2.15, 3.1-3.4, 3.9-3.10, 3.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 168, 175, 177, 179, 184, 185; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 14, 123, 131, 162, 164
1.12. εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί, 1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.22. νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 2.3. ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι. 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· 2.9. ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, 2.11. ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ χριστοῦ, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 2.13. καὶ ὑμᾶς νεκροὺς ὄντας τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ· χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα, 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.2. τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· 3.4. ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ· 3.9. μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, 3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, 3.15. καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν [ἑνὶ] σώματι· καὶ εὐχάριστοι γίνεσθε. 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.19. For all the fullness was pleased to dwell in him; 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him, 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily, 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings, 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.
100. New Testament, John, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 155, 187
20.15. λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away."
101. New Testament, Mark, 1.1-1.15, 1.20, 1.29-1.45, 2.1-2.12, 2.21-2.22, 3.22, 3.31-3.34, 4.3-4.9, 4.11, 4.21-4.29, 5.21-5.24, 6.3, 6.14-6.15, 6.40-6.44, 8.6, 8.11, 8.22-8.28, 8.31, 8.38, 9.1-9.8, 9.31, 10.2, 10.32-10.34, 10.42-10.52, 11.1-11.11, 11.15-11.17, 11.25, 11.27-11.33, 12.1-12.12, 12.15, 12.18-12.27, 12.29-12.31, 13.28-13.29, 14.3, 14.22-14.23, 14.32, 14.36, 14.38, 14.50, 14.58, 14.62, 15.29-15.32, 15.34, 15.39, 15.41, 16.2, 16.5, 16.7, 16.9, 16.11, 16.13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244, 245, 246; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76, 128; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 119; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 355, 356, 360, 364; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 6, 92; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 167, 173, 181, 183; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 129; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 550; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 100, 111, 116, 120, 180, 335; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 42, 43; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 527, 528; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110, 316
1.1. ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . 1.2. Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· 1.3. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, 1.4. ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· 1.8. ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 1.9. ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.14. Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ 1.15. [καὶ λέγων] ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ. 1.20. καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.35. Καὶ πρωὶ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [καὶ ἀπῆλθεν] εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. 1.36. καὶ κατεδίωξεν αὐτὸν Σίμων καὶ οἱ μετʼ αὐτοῦ, 1.37. καὶ εὗρον αὐτὸν καὶ λέγουσιν αὐτῷ ὅτι Πάντες ζητοῦσίν σε. 1.38. καὶ λέγει αὐτοῖς Ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω, εἰς τοῦτο γὰρ ἐξῆλθον. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 1.40. Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.42. καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη. 1.43. καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν, 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 1.45. ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ἐπʼ ἐρήμοις τόποις [ἦν]· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. 2.1. Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ διʼ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν· 2.2. καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. 2.3. καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 2.4. καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 2.5. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 2.6. ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.7. Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 2.8. καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι [οὕτως] διαλογίζονται ἐν ἑαυτοῖς λέγει [αὐτοῖς] Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 2.9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 2.11. Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 2.22. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί· [ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.] 3.22. καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.31. Καὶ ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν. 3.32. καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητοῦσίν σε. 3.33. καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; 3.34. καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 4.4. καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. 4.5. καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες [καὶ] ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· 4.6. καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 4.7. καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. 4.8. καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλήν, καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα, καὶ ἔφερεν εἰς τριάκοντα καὶ ἐν ἑξήκοντα καὶ ἐν ἑκατόν. 4.9. Καὶ ἔλεγεν Ὃς ἔχει ὦτα ἀκούειν ἀκουέτω. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.21. Καὶ ἔλεγεν αὐτοῖς ὅτι Μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην, οὐχ ἵνα †ἐπὶ† τὴν λυχνίαν τεθῇ; 4.22. οὐ γὰρ ἔστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλʼ ἵνα ἔλθῃ εἰς φανερόν. 4.23. Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω. 4.24. Καὶ ἔλεγεν αὐτοῖς Βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ προστεθήσεται ὑμῖν. 4.25. ὃς γὰρ ἔχει, δοθήσεται αὐτῷ· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. 4.26. Καὶ ἔλεγεν Οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 4.27. καὶ καθεύδῃ καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ σπόρος βλαστᾷ καὶ μηκύνηται ὡς οὐκ οἶδεν αὐτός. 4.28. αὐτομάτη ἡ γῆ καρποφορεῖ, πρῶτον χόρτον, εἶτεν στάχυν, εἶτεν πλήρη σῖτον ἐν τῷ στάχυϊ. 4.29. ὅταν δε παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός. 5.21. Καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν συνήχθη ὄχλος πολὺς ἐπʼ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.23. καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 5.24. καὶ ἀπῆλθεν μετʼ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.14. Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 6.15. ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 8.6. καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ. 8.11. Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν. 8.22. Καὶ ἔρχονται εἰς Βηθσαιδάν. Καὶ φέρουσιν αὐτῷ τυφλὸν καὶ παρακαλοῦσιν αὐτὸν ἵνα αὐτοῦ ἅψηται. 8.23. καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24. καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25. εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα. 8.26. καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων Μηδὲ εἰς τὴν κώμην εἰσέλθῃς 8.27. Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; 8.28. οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 8.31. Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· 8.38. ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων. 9.1. καὶ ἔλεγεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει. 9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.6. οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον. 9.31. ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. 10.2. Καὶ [προσελθόντες Φαρισαῖοι] ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.32. Ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς Ἰεροσόλυμα, καὶ ἦν προάγων αὐτοὺς ὁ Ἰησοῦς, καὶ ἐθαμβοῦντο, οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. καὶ παραλαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ μέλλοντα αὐτῷ συμβαίνειν 10.33. ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 10.34. καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται. 10.42. καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν. 10.43. οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν· ἀλλʼ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος, 10.44. καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος· 10.45. καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 10.46. Καὶ ἔρχονται εἰς Ἰερειχώ. Καὶ ἐκπορευομένου αὐτοῦ ἀπὸ Ἰερειχὼ καὶ τῶν μαθητῶν αὐτοῦ καὶ ὄχλου ἱκανοῦ ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης ἐκάθητο παρὰ τὴν ὁδόν. 10.47. καὶ ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν ἤρξατο κράζειν καὶ λέγειν Υἱὲ Δαυεὶδ Ἰησοῦ, ἐλέησόν με. 10.48. καὶ ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ· ὁ δὲ πολλῷ μᾶλλον ἔκραζεν Υἱὲ Δαυείδ, ἐλέησόν με. 10.49. καὶ στὰς ὁ Ἰησοῦς εἶπεν Φωνήσατε αὐτόν. καὶ φωνοῦσι τὸν τυφλὸν λέγοντες αὐτῷ Θάρσει, ἔγειρε, φωνεῖ σε. 10.50. ὁ δὲ ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς τὸν Ἰησοῦν. 10.51. καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 10.52. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ. 11.1. Καὶ ὅτε ἐγγίζουσιν εἰς Ἰεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ Ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ 11.2. καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφʼ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε. 11.3. καὶ ἐάν τις ὑμῖν εἴπῃ Τί ποιεῖτε τοῦτο; εἴπατε Ὁ κύριος αὐτοῦ χρείαν ἔχει· καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. 11.4. καὶ ἀπῆλθον καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. 11.5. καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς Τί ποιεῖτε λύοντες τὸν πῶλον; 11.6. οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς. 11.7. καὶ φέρουσιν τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπʼ αὐτόν. 11.8. καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν. 11.9. καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον Ὡσαννά· Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· 11.10. Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν Δαυείδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις. 11.11. Καὶ εἰσῆλθεν εἰς Ἰεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα ὀψὲ ἤδη οὔσης τῆς ὥρας ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα. 11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16. καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. 11.27. Καὶ ἔρχονται πάλιν εἰς Ἰεροσόλυμα. Καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι 11.28. καὶ ἔλεγον αὐτῷ Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς; 11.29. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἐπερωτήσω ὑμᾶς ἕνα λόγον, καὶ ἀποκρίθητέ μοι, καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ· 11.30. τὸ βάπτισμα τὸ Ἰωάνου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι. 11.31. καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες Ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐρεῖ Διὰ τί [οῦν] οὐκ ἐπιστεύσατε αὐτῷ; 11.32. ἀλλὰ εἴπωμεν Ἐξ ἀνθρώπων;—ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάνην ὄντως ὅτι προφήτης ἦν. 11.33. καὶ ἀποκριθέντες τῷ Ἰησοῦ λέγουσιν Οὐκ οἴδαμεν. καὶ ὁ Ἰησοῦς λέγει αὐτοῖς Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 12.10. Οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· 12.11. παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; 12.12. Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθαν. 12.15. ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς Τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω. 12.18. Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες 12.19. Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 12.20. ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνήσκων οὐκ ἀφῆκεν σπέρμα· 12.21. καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα, καὶ ὁ τρίτος ὡσαύτως· 12.22. καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν σπέρμα· ἔσχατον πάντων καὶ ἡ γυνὴ ἀπέθανεν. 12.23. ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 12.24. ἔφη αὐτοῖς ὁ Ἰησοῦς Οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ; 12.25. ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς· 12.26. περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωυσέως ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων Ἐγὼ ὁ θεὸς Ἀβραὰμ καὶ θεὸς Ἰσαὰκ καὶ θεὸς Ἰακώβ; 12.27. οὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων· πολὺ πλανᾶσθε. 12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30. καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 12.31. δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 13.28. Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν· 13.29. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 14.3. Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς. 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.32. Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανεί, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ Καθίσατε ὧδε ἕως προσεύξωμαι. 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 14.38. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 14.50. καὶ ἀφέντες αὐτὸν ἔφυγον πάντες. 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 15.29. Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες Οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν [ἐν] τρισὶν ἡμέραις, 15.30. σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ. 15.31. ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· 15.32. ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν. 15.34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου [ὁ θεός μου], εἰς τί ἐγκατέλιπές με; 15.39. Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. 15.41. αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς Ἰεροσόλυμα. 16.2. καὶ λίαν πρωὶ [τῇ] μιᾷ των σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου. 16.5. καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν. 16.7. ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν. 16.9. ⟦Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. 16.11. κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπʼ αὐτῆς ἠπίστησαν. 16.13. κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν. 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!'" 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit." 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God, 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel." 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 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!" 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins." 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 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! 4.3. "Listen! Behold, the farmer went out to sow, 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much." 4.9. He said, "Whoever has ears to hear, let him hear." 4.11. 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, 4.21. He said to them, "Is the lamp brought to be put under a basket or under a bed? Isn't it put on a lampstand? 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.23. If any man has ears to hear, let him hear." 4.24. He said to them, "Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who hear. 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has." 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth, 4.27. and should sleep and rise night and day, and the seed should spring up and grow, he doesn't know how. 4.28. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. 4.29. But when the fruit is ripe, immediately he puts forth the sickle, because the harvest has come." 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 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. 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. 6.14. 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." 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.22. He came to Bethsaida. They brought a blind man to him, and begged him to touch him. 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. 8.24. He looked up, and said, "I see men; for I see them like trees walking." 8.25. Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. 8.26. He sent him away to his house, saying, "Don't enter into the village, nor tell anyone in the village." 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?" 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels." 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power." 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 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." 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again." 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again." 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. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples, 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here." 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt?" 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest!" 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him, 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things?" 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me." 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things." 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. 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it." 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." 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." 13.28. "Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray." 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." 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak." 14.50. They all left him, and fled. 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.'" 14.62. 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." 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. 15.34. 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?" 15.39. 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. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'" 16.9. Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 16.11. When they heard that he was alive, and had been seen by her, they disbelieved. 16.13. They went away and told it to the rest. They didn't believe them, either.
102. Mishnah, Megillah, 4.8 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 180
4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.",
103. Mishnah, Shekalim, 5.3-5.4 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246
5.3. "אַרְבָּעָה חוֹתָמוֹת הָיוּ בַּמִּקְדָּשׁ, וְכָתוּב עֲלֵיהֶן, עֵגֶל, זָכָר, גְּדִי, חוֹטֵא. בֶּן עַזַּאי אוֹמֵר, חֲמִשָּׁה הָיוּ, וַאֲרָמִית כָּתוּב עֲלֵיהֶן, עֵגֶל, זָכָר, גְּדִי, חוֹטֵא דַּל, וְחוֹטֵא עָשִׁיר. עֵגֶל מְשַׁמֵּשׁ עִם נִסְכֵּי בָּקָר גְּדוֹלִים וּקְטַנִּים, זְכָרִים וּנְקֵבוֹת. גְּדִי מְשַׁמֵּשׁ עִם נִסְכֵּי צֹאן גְּדוֹלִים וּקְטַנִּים, זְכָרִים וּנְקֵבוֹת, חוּץ מִשֶּׁל אֵילִים. זָכָר מְשַׁמֵּשׁ עִם נִסְכֵּי אֵילִים בִּלְבָד. חוֹטֵא מְשַׁמֵּשׁ עִם נִסְכֵּי שָׁלשׁ בְּהֵמוֹת שֶׁל מְצוֹרָעִין: \n", 5.4. "מִי שֶׁהוּא מְבַקֵּשׁ נְסָכִים הוֹלֵךְ לוֹ אֵצֶל יוֹחָנָן שֶׁהוּא מְמֻנֶּה עַל הַחוֹתָמוֹת, נוֹתֵן לוֹ מָעוֹת וּמְקַבֵּל מִמֶּנּוּ חוֹתָם. בָּא לוֹ אֵצֶל אֲחִיָּה שֶׁהוּא מְמֻנֶּה עַל הַנְּסָכִים, וְנוֹתֵן לוֹ חוֹתָם וּמְקַבֵּל מִמֶּנּוּ נְסָכִים. וְלָעֶרֶב בָּאִין זֶה אֵצֶל זֶה, וַאֲחִיָּה מוֹצִיא אֶת הַחוֹתָמוֹת וּמְקַבֵּל כְּנֶגְדָּן מָעוֹת. וְאִם הוֹתִירוּ הוֹתִירוּ לַהֶקְדֵּשׁ. וְאִם פָּחָתוּ, הָיָה מְשַׁלֵּם יוֹחָנָן מִבֵּיתוֹ, שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה: \n", 5.3. "There were four seals in the Temple, and on them was inscribed [respectively]: ‘calf’, ‘ram’, ‘kid’, ‘sinner’. Ben Azzai says: there were five and on them was inscribed in Aramaic [respectively]” ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’. [The seal inscribed] ‘calf’ served for the libations of cattle, both large and small, male and female. [The seal inscribed] ‘kid’ served for the libations of flock animals, both large and small, male and female, with the exception of rams. [The one inscribed] ‘ram’ served for the libations of rams alone. [The one inscribed] ‘sinner’ served for the libations of the three animals [offered] by lepers.", 5.4. "If one required libations he would go to Yoha who was the officer over the seals, and give him money and receive from him a seal. Then he would go to Ahiyah who was the officer over the libations, and give him the seal, and receive from him the libations. And in the evening these two [officers] would come together, and Ahiyah would bring out the seals and receive money for their value. And if there was more [than their value] the surplus belonged to the sanctuary, but if there was less [than their value] Yoha would pay [the loss] out of his own pocket; for the Temple has the upper hand.",
104. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
105. Anon., Didache, 8.2-8.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 173, 174, 184
106. New Testament, Galatians, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 130
1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood,
107. New Testament, Luke, 1.1-1.4, 1.11, 1.26, 1.35-1.36, 1.46-1.55, 1.57, 1.68-1.69, 2.8-2.9, 2.13, 2.41-2.52, 3.4, 3.16, 3.21-3.22, 4.1-4.2, 4.18-4.19, 5.16-5.17, 6.12-6.16, 7.22, 7.24, 7.27-7.28, 7.35-7.37, 8.10, 9.16, 9.18-9.22, 9.28-9.29, 9.31, 9.51, 10.20, 10.25, 11.1-11.2, 11.16, 11.37, 12.2, 14.1, 14.7-14.11, 14.16-14.24, 16.1-16.9, 18.41-18.43, 19.46, 20.1-20.8, 20.17, 20.27-20.40, 20.42-20.43, 21.31, 21.33, 22.15-22.17, 22.19, 22.29, 22.31-22.32, 22.37, 22.40, 22.43, 22.46, 23.34, 23.44, 23.46, 23.49, 24.1-24.4, 24.9-24.12, 24.27, 24.32, 24.41-24.45, 24.51 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 270; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66, 128; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76, 128; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 119; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 251, 359, 360, 361, 362, 364; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 6, 97, 103; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 132; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 167, 173, 174, 176, 177, 181, 183, 219; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 226; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 128; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 550; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57, 58, 99, 100, 111, 116, 134; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 5, 42, 43; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 110
1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.36. καὶ ἰδοὺ Ἐλεισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ· 1.46. Καὶ εἶπεν Μαριάμ Μεγαλύνει ἡ ψυχή μου τὸν κύριον, 1.47. καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ θεῷ τῷ σωτῆρί μου· 1.48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί· 1.49. ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ, 1.50. καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεάς τοῖς φοβουμένοις αὐτόν. 1.51. Ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν· 1.52. καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς, 1.53. πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς. 1.54. ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους, 1.55. καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα. 1.57. Τῇ δὲ Ἐλεισάβετ ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν, καὶ ἐγέννησεν υἱόν. 1.68. Εὐλογητὸς Κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, 1.69. καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ Δαυεὶδ παιδὸς αὐτοῦ, 2.8. Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. 2.9. καὶ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν· 2.13. καὶ ἐξέφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν θεὸν καὶ λεγόντων 2.41. Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατʼ ἔτος εἰς Ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα. 2.42. Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, 2.43. ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ. 2.44. νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς, 2.45. καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν. 2.46. καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· 2.47. ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 2.48. καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. 2.49. καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; 2.50. καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. 2.51. καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς. 2.52. Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις. 3.4. ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαίου τοῦ προφήτου φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. 3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.21. Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 5.16. αὐτὸς δὲ ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος. 5.17. Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων, καὶ ἦσαν καθήμενοι Φαρισαῖοι καὶ νομοδιδάσκαλοι οἳ ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς Γαλιλαίας καὶ Ἰουδαίας καὶ Ἰερουσαλήμ· καὶ δύναμις Κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν. 6.12. Ἐγένετο δὲ ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος προσεύξασθαι, καὶ ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ. 6.13. καὶ ὅτε ἐγένετο ἡμέρα, προσεφώνησεν τοὺς μαθητὰς αὐτοῦ, καὶ ἐκλεξάμενος ἀπʼ αὐτῶν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν, 6.14. Σίμωνα ὃν καὶ ὠνόμασεν Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ καὶ Ἰάκωβον καὶ Ἰωάνην καὶ Φίλιππον καὶ Βαρθολομαῖον 6.15. καὶ Μαθθαῖον καὶ Θωμᾶν [καὶ] Ἰάκωβον Ἁλφαίου καὶ Σίμωνα τὸν καλούμενον Ζηλωτὴν 6.16. καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς ἐγένετο προδότης, 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· 7.24. Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάνου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ Ἰωάνου Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 7.27. οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. 7.28. λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν Ἰωάνου οὐδεὶς ἔστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστίν. 7.35. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς. 7.36. Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετʼ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 7.37. Καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου; κομίσασα ἀλάβαστρον μύρου 8.10. ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. 9.16. λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ. 9.18. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων Τίνα με οἱ ὄχλοι λέγουσιν εἶναι; 9.19. οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάνην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλείαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη. 9.20. εἶπεν δὲ αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν Τὸν χριστὸν τοῦ θεοῦ. 9.21. ὁ δὲ ἐπιτιμήσας αὐτοῖς παρήγγειλεν μηδενὶ λέγειν τοῦτο, 9.22. εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. 9.28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 9.29. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 9.31. οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.51. Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ, 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 11.1. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 11.2. εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.16. ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρʼ αὐτοῦ. 11.37. Ἐν δὲ τῷ λαλῆσαι ἐρωτᾷ αὐτὸν Φαρισαῖος ὅπως ἀριστήσῃ παρʼ αὐτῷ· εἰσελθὼν δὲ ἀνέπεσεν. 12.2. Οὐδὲν δὲ συγκεκαλυμμένον ἐστὶν ὃ οὐκ ἀποκαλυφθήσεται, καὶ κρυπτὸν ὃ οὐ γνωσθήσεται. 14.1. Καὶ ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων [τῶν] Φαρισαίων σαββάτῳ φαγεῖν ἄρτον καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν. 14.7. Ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, 14.8. λέγων πρὸς αὐτούς Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μή ποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπʼ αὐτοῦ, 14.9. καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι Δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 14.10. ἀλλʼ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι Φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι. 14.11. ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 14.16. ὁ δὲ εἶπεν αὐτῷ Ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς, 14.17. καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις Ἔρχεσθε ὅτι ἤδη ἕτοιμά ἐστιν. 14.18. καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῷ Ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.19. καὶ ἕτερος εἶπεν Ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.20. καὶ ἕτερος εἶπεν Γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· 14.24. λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου. 16.1. Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.2. καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 16.3. εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι· 16.4. ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 16.5. καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφιλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ Πόσον ὀφείλεις τῷ κυρίῳ μου; 16.6. ὁ δὲ εἶπεν Ἑκατὸν βάτους ἐλαίου· ὁ δὲ εἶπεν αὐτῷ Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. 16.7. ἔπειτα ἑτέρῳ εἶπεν Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν Ἑκατὸν κόρους σίτου· λέγει αὐτῷ Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. 16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 18.41. Τί σοι θέλεις ποιήσω; ὁ δὲ εἶπεν Κύριε, ἵνα ἀναβλέψω. 18.42. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἀνάβλεψον· ἡ πίστις σου σέσωκέν σε. 18.43. καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν θεόν. Καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ θεῷ. 19.46. λέγων αὐτοῖς Γέγραπται Καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν. 20.1. Καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν διδάσκοντος αὐτοῦ τὸν λαὸν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις, 20.2. καὶ εἶπαν λέγοντες πρὸς αὐτόν Εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην. 20.3. ἀποκριθεὶς δὲ εἶπεν πρὸς αὐτούς Ἐρωτήσω ὑμᾶς κἀγὼ λόγον, καὶ εἴπατέ μοι 20.4. Τὸ βάπτισμα Ἰωάνου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; 20.5. οἱ δὲ συνελογίσαντο πρὸς ἑαυτοὺς λέγοντες ὅτι Ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐρεῖ Διὰ τί οὐκ ἐπιστεύσατε αὐτῷ; 20.6. ἐὰν δὲ εἴπωμεν Ἐξ ἀνθρώπων, ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν Ἰωάνην προφήτην εἶναι· 20.7. καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν. 20.8. καὶ ὁ Ἰησοῦς εἶπεν αὐτοῖς Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. 20.17. ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν Τί οὖν ἐστὶν τὸ γεγραμμένον τοῦτο Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; 20.27. Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν λέγοντες 20.28. Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 20.29. ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος· 20.30. καὶ ὁ δεύτερος καὶ ὁ τρίτος ἔλαβεν αὐτήν, 20.31. ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον· 20.32. ὕστερον καὶ ἡ γυνὴ ἀπέθανεν. 20.33. ἡ γυνὴ οὖν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 20.34. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται, 20.35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται· 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. 20.37. ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει Κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· 20.38. θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν. 20.39. ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν Διδάσκαλε, καλῶς εἶπας· 20.40. οὐκέτι γὰρ ἐτόλμων ἐπερωτᾷν αὐτὸν οὐδέν. 20.42. αὐτὸς γὰρ Δαυεὶδ λέγει ἐν Βίβλῳ Ψαλμῶν Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου 20.43. ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· 21.31. οὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ θεοῦ. 21.33. ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. 22.15. καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 22.16. λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 22.17. καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς· 22.19. καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.29. κἀγὼ διατίθεμαι ὑμῖν, καθὼς διέθετό μοι ὁ πατήρ μου βασιλείαν, 22.31. Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον· 22.32. ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου. 22.37. λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό Καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει. 22.40. γενόμενος δὲ ἐπὶ τοῦ τόπου εἶπεν αὐτοῖς Προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν. 22.43. ⟦ὤφθη δὲ αὐτῷ ἄγγελος ἀπὸ τοῦ οὐρανοῦ ἐνισχύων αὐτόν. 22.46. ἀναστάντες προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.44. Καὶ ἦν ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης 23.46. καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου· τοῦτο δὲ εἰπὼν ἐξέπνευσεν. 23.49. ἱστήκεισαν δὲ πάντες οἱ γνωστοὶ αὐτῷ ἀπὸ μακρόθεν, καὶ γυναῖκες αἱ συνακολουθοῦσαι αὐτῷ ἀπὸ τῆς Γαλιλαίας, ὁρῶσαι ταῦτα. 24.1. τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθαν φέρουσαι ἃ ἡτοίμασαν ἀρώματα. 24.2. εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου, 24.3. εἰσελθοῦσαι δὲ οὐχ εὗρον τὸ σῶμα ⟦τοῦ κυρίου Ἰησοῦ⟧. 24.4. καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ. 24.9. καὶ ὑποστρέψασαι [ἀπὸ τοῦ μνημείου] ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσιν τοῖς λοιποῖς. 24.10. ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάνα καὶ Μαρία ἡ Ἰακώβου· καὶ αἱ λοιπαὶ σὺν αὐταῖς ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα. 24.11. καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς. 24.12. ⟦Ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον· καὶ παρακύψας βλέπει τὰ ὀθόνια μόνα· καὶ ἀπῆλθεν πρὸς αὑτὸν θαυμάζων τὸ γεγονός.⟧ 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.41. Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς Ἔχετέ τι βρώσιμον ἐνθάδε; 24.42. οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος· 24.43. καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν. 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. 24.45. τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς, 24.51. καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν ⟦καὶ ἀνεφέρετο εἰς τὸν οὐρανόν⟧. 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior, 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy, 1.55. As he spoke to our fathers, To Abraham and his seed forever." 1.57. Now the time that Elizabeth should give birth was fulfilled, and she brought forth a son. 1.68. "Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.69. And has raised up a horn of salvation for us in the house of his servant David 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying, 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast, 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house?" 2.50. They didn't understand the saying which he spoke to them. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 2.52. And Jesus increased in wisdom and stature, and in favor with God and men. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire, 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 5.16. But he withdrew himself into the desert, and prayed. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 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. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. "For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he." 7.35. Wisdom is justified by all her children." 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. 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.' 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am?" 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again." 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God." 9.21. But he warned them, and commanded them to tell this to no one, 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up." 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem, 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples." 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.16. Others, testing him, sought from him a sign from heaven. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 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. 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them, 14.8. "When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him, 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted." 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. "Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. "Another said, 'I have married a wife, and therefore I can't come.' 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.'" 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 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. 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'!" 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority?" 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men?" 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet." 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things." 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?' 20.27. 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. 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand, 20.43. Until I make your enemies the footstool of your feet."' 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.33. Heaven and earth will pass away, but my words will by no means pass away. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God." 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.29. I confer on you a kingdom, even as my Father conferred on me, 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." 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end." 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation." 22.43. An angel from heaven appeared to him, strengthening him. 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.44. It was now about the sixth hour, and darkness came over the whole land until the ninth hour. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.49. All his acquaintances, and the women who followed with him from Galilee, stood at a distance, watching these things. 24.1. But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared. 24.2. They found the stone rolled away from the tomb. 24.3. They entered in, and didn't find the Lord Jesus' body. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.9. returned from the tomb, and told all these things to the eleven, and to all the rest. 24.10. Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.12. But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened. 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat?" 24.42. They gave him a piece of a broiled fish and some honeycomb. 24.43. He took it, and ate in front of them. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." 24.45. Then he opened their minds, that they might understand the Scriptures. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven.
108. New Testament, Ephesians, 1.1, 1.3-1.6, 1.8-1.10, 1.12-1.15, 1.18, 1.21-1.23, 2.1, 2.4-2.6, 2.8-2.9, 2.11-2.22, 3.2-3.6, 3.10, 3.19, 3.21, 4.3-4.6, 4.8-4.9, 4.11-4.16, 4.21, 4.25-4.30, 5.3, 5.5, 5.8, 5.11, 5.13-5.14, 5.16, 5.18-5.19, 5.21-5.33, 6.8-6.9, 6.12-6.13, 6.16, 6.21-6.23 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163, 164, 166, 168, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 205, 213; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 251; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 111, 182
1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν [ἐν Ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ· 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.8. κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.12. εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ· 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. 1.15. Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους, 1.18. πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. 2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.4. ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 2.5. καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.8. καὶ τοῦτο 2.9. οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται. 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 3.2. εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.19. γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. 3.21. αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5. εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 4.21. εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἔστιν ἀλήθεια ἐν τῷ Ἰησοῦ, 4.25. Διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. 4.26. ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ παροργισμῷ ὑμῶν, 4.27. μηδὲ δίδοτε τόπον τῷ διαβόλῳ. 4.28. ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος ταῖς χερσὶν τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. 4.29. πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, ἀλλὰ εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν. 4.30. καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. 5.3. Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, 5.5. τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ. 5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· 5.11. καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε, 5.13. τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν. 5.14. διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός. 5.16. ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. 5.18. καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.21. ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. 5.22. Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, 5.23. ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 5.24. ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. 5.25. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.28. οὕτως ὀφείλουσιν [καὶ] οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, 5.29. οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.30. ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31. ἀντὶ τούτου καταλείψει ἄνθρωπος [τὸν] πατέρα καὶ [τὴν] μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ [εἰς] τὴν ἐκκλησίαν. 5.33. πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα. 6.8. εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος. 6.9. Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρʼ αὐτῷ. 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.13. διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι· 6.21. Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 6.22. ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν. 6.23. Εἰρήνη τοῖς ἀδελφοῖς καὶ ἀγάπη μετὰ πίστεως ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.8. which he made to abound toward us in all wisdom and prudence, 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23. which is his body, the fullness of him who fills all in all. 2.1. You were made alive when you were dead in transgressions and sins, 2.4. But God, being rich in mercy, for his great love with which he loved us, 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 2.9. not of works, that no one would boast. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 4.26. "Be angry, and don't sin." Don't let the sun go down on your wrath, 4.27. neither give place to the devil. 4.28. Let him who stole steal no more; but rather let him labor, working with his hands the thing that is good, that he may have something to give to him who has need. 4.29. Let no corrupt speech proceed out of your mouth, but such as is good for building up as the need may be, that it may give grace to those who hear. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light, 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you." 5.16. redeeming the time, because the days are evil. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.21. subjecting yourselves one to another in the fear of Christ. 5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word, 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. 6.8. knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts. 6.23. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.
109. Ps.-Philo, Biblical Antiquities, 47-48 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 116
110. Epictetus, Discourses, 1.12.5, 1.18.4, 1.30.3, 2.14.11-2.14.13, 2.20.37, 2.24.19, 3.22.54-3.22.55, 4.6.18, 4.8.12 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144, 152, 154, 156
111. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145, 148
112. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145
113. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 197, 198, 199, 200, 201
114. Plutarch, On Living Unoticed, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144, 148
115. Plutarch, Oracles At Delphi No Longer Given In Verse, 396 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156
116. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 143, 144, 145, 152
117. Plutarch, On Tranquility of Mind, 466 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
118. Tosefta, Sanhedrin, 7.9 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 370
119. Tosefta, Hagigah, 2.3, 2.5, 2.11 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 244, 246
2.3. "כל המסתכל בארבעה דברים ראוי לו [כאלו לא] בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור [יכול] קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול [עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש] מה למעלה מה למטה מה היה ומה עתיד להיות.", 2.5. "איזו היא סמיכה שנחלקו עליה בית שמאי אומרים אין סומכין ביום טוב ושלמים החוגג בהן סומך עליהן מערב יום טוב [בית הלל אומרים מביאין שלמים ועולות וסומכין עליהן] אמרו בית הלל לבית שמאי ומה אם בשעה שאי אתה מותר לעשות להדיוט אתה מותר לעשות לגבוה שעה שאתה מותר לעשות להדיוט אין דין שיהא מותר לעשות לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו [שמותרין לעשות להדיוט ואין מותרין לעשות] לגבוה אמרו להם בית הלל לא אם אמרתם בנדרים ונדבות שאין זמנן קבוע תאמרו בחגיגה שזמנה קבועה אמרו להם בית שמאי אף חגיגה פעמים [שאין זמנה] קבוע שמי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל ויום טוב האחרון אבא שאול היה אומר בלשון אחרת משום בית הלל ומה אם [בשעת] שכירתך סתומה כירת רבך פתוחה [בעת] שכירתך פתוחה [לא תהא כירת] רבך פתוחה דבר אחר שלא יהא שולחנך מלא ושולחן רבך ריקן.",
120. Plutarch, Demetrius, 4.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
4.1. τοῦ μέντοι καὶ φιλάνθρωπον φύσει καὶ φιλεταῖρον γεγονέναι τὸν Δημήτριον ἐν ἀρχῇ παράδειγμα τοιοῦτόν ἐστιν εἰπεῖν. Μιθριδάτης ὁ Ἀριοβαρζάνου παῖς ἑταῖρος ἦν αὐτοῦ καὶ καθʼ ἡλικίαν καὶ καθʼ ἡλικίαν Ziegler: καθʼ ἡλικίαν καί. συνήθης, ἐθεράπευε δὲ Ἀντίγονον, οὔτε ὢν οὔτε δοκῶν πονηρός, ἐκ δὲ ἐνυπνίου τινὸς ὑποψίαν Ἀντιγόνῳ παρέσχεν. 4.1.
121. Plutarch, Lucullus, 180 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
122. Plutarch, Marcellus, 10.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
123. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148
124. Plutarch, Pelopidas, 6.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
125. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
126. Appian, Civil Wars, 5.4.38 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
127. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 25
128. Plutarch, How The Young Man Should Study Poetry, 33 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
129. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
130. Seneca The Younger, Letters, 50.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156
131. Seneca The Younger, De Beneficiis, 4.7-4.8, 5.25.5-5.25.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156, 196
132. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150
133. New Testament, 2 Thessalonians, 1.10, 3.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •ephesians (letter), literary relationship with gospel of john •gospel of john •gospel of john, vis-à-vis pauline tradition •intertextuality, between ephesians and gospel of john •gospel, of john Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 173, 184
1.10. ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ. 3.3. Πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day. 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one.
134. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145
415c. afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal;
135. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
136. Dioscorides Pedanius, De Materia Medica, 3.52 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
137. Anon., The Life of Adam And Eve, 25 (1st cent. CE - 5th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 29
138. Cornutus, De Natura Deorum, 16.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 194
139. Clement of Rome, 1 Clement, 49 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
49. Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls.
140. Pliny The Elder, Natural History, 19.45156, 20.1531-43 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
141. Plutarch, To An Uneducated Ruler, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145
142. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
143. Plutarch, Agesilaus, 1.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
1.3. Ἀγησιλάῳ δὲ καί τοῦτο ὑπῆρξεν ἴδιον, ἐλθεῖν ἐπὶ τὸ ἄρχειν μὴ ἀπαίδευτον τοῦ ἄρχεσθαι. τοῦ ἄρχεσθαι with M a and Cobet: ἄρχεσθαι . διὸ καί πολὺ τῶν βασιλέων εὐαρμοστότατον αὑτὸν τοῖς ὑπηκόοις παρέσχε, τῷ φύσει ἡγεμονικῷ καί βασιλικῷ προσκτησάμενος ἀπὸ τῆς ἀγωγῆς τὸ δημοτικὸν καί φιλάνθρωπον. 1.3.
144. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
145. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 147
146. New Testament, 2 Timothy, 1.10, 1.18, 4.12, 4.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jesus christ, identity of, john, gospel of, origens commentary on •gospel of john •gospel, of john Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 163; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 130; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 173
1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 1.18. — δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος παρὰ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ· — καὶ ὅσα ἐν Ἐφέσῳ διηκόνησεν, βέλτιον σὺ γινώσκεις. 4.12. Τύχικον δὲ ἀπέστειλα εἰς Ἔφεσον. 4.18. ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 1.18. (the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well. 4.12. But I sent Tychicus to Ephesus. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen.
147. Plutarch, Cato The Elder, 5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
148. Plutarch, Advice To Bride And Groom, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 25
138c. that which deals with marriage deserves no less serious attention than any other, for by means of it philosophy weaves a spell over those who are entering together into a lifelong partnership, and renders them gentle and amiable toward each other. Ihave therefore drawn up a compendium of what you, who have been brought up in the atmosphere of philosophy, have often heard, putting it in the form of brief comparisons that it may be more easily remembered, and Iam sending it as a gift for you both to possess in common; and at the same time Ipray that the Muses may lend their presence and co‑operation to Aphrodite, and may feel that it is no more fitting for them to provide a lyre or lute well attuned than it is to provide that the harmony which concerns marriage and the household shall be well attuned through reason, concord, and philosophy. Indeed, the ancients gave Hermes a place at the side of Aphrodite, in the conviction that pleasure in marriage stands especially in need of reason;
149. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 153
150. Plutarch, On Affection For offspring, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148, 152
151. Plutarch, Aristides, 6.3-6.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152, 153
6.3. ἀφθάρτῳ μὲν γὰρ εἶναι καὶ τῷ κενῷ καὶ τοῖς στοιχείοις συμβέβηκε, δύναμιν δὲ καὶ σεισμοὶ καὶ κεραυνοὶ καὶ πνευμάτων ὁρμαὶ καὶ ῥευμάτων ἐπιφοραὶ μεγάλην ἔχουσι, δίκης δὲ καὶ θέμιδος οὐδὲν ὅτι μὴ τῷ φρονεῖν καὶ λογίζεσθαι λογίζεσθαι Blass: λογίζεσθαι τὸ θεῖον reasoning about the deity. μεταλαγχάνει. διὸ καὶ τριῶν ὄντων, ἃ πεπόνθασιν οἱ πολλοὶ πρὸς τὸ θεῖον, ζήλου καὶ φόβου καὶ τιμῆς, ζηλοῦν μὲν αὐτοὺς καὶ μακαρίζειν ἐοίκασι κατὰ τὸ ἄφθαρτον καὶ ἀΐδιον, ἐκπλήττεσθαι δὲ καὶ δεδιέναι κατὰ τὸ κύριον καὶ δυνατόν, ἀγαπᾶν δὲ καὶ τιμᾶν καὶ σέβεσθαι κατὰ τὴν δικαιοσύνην. 6.4. ἀλλά, καίπερ οὕτω διακείμενοι, τῆς μὲν ἀθανασίας, ἣν ἡ φύσις ἡμῶν οὐ δέχεται, καὶ τῆς δυνάμεως, ἧς ἐν τῇ τύχῃ τῇ τύχῃ Reiske, Hercher, and Blass with F a S: τύχῃ . κεῖται τὸ πλεῖστον, ἐπιθυμοῦσι, τὴν δʼ ἀρετήν, ὃ μόνον ἐστὶ τῶν θείων ἀγαθῶν ἐφʼ ἡμῖν, ἐν ὑστέρῳ τίθενται, κακῶς φρονοῦντες, ὡς τὸν ἐν δυνάμει καὶ τύχῃ μεγάλῃ καὶ ἀρχῇ βίον ἡ μὲν δικαιοσύνη ποιεῖ θεῖον, ἡ δʼ ἀδικία θηριώδη. 6.3. 6.4.
152. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
153. Anon., Targum Isaiah, 24.23, 31.4, 40.9, 52.7 (2nd cent. CE - 7th cent. CE)  Tagged with subjects: •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246
154. Palestinian Talmud, Taanit, 7.4 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246
155. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 100, 184
156. Numenius of Apamea, Fragments, 57, 10 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 197
157. Numenius of Apamea, Fragments, 57, 10 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 197
158. Pollux, Onomasticon, 5.165 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
159. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 127
160. Maximus of Tyre, Dialexeis, 35.2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
161. Tertullian, Against Marcion, 3.11, 4.40 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of •jesus christ, identity of, john, gospel of, origens commentary on Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
3.11. All these illusions of an imaginary corporeity in (his) Christ, Marcion adopted with this view, that his nativity also might not be furnished with any evidence from his human substance, and that thus the Christ of the Creator might be free to have assigned to Him all predictions which treated of Him as one capable of human birth, and therefore fleshly. But most foolishly did our Pontic heresiarch act in this too. As if it would not be more readily believed that flesh in the Divine Being should rather be unborn than untrue, this belief having in fact had the way mainly prepared for it by the Creator's angels when they conversed in flesh which was real, although unborn. For indeed the notorious Philumena persuaded Apelles and the other seceders from Marcion rather to believe that Christ did really carry about a body of flesh; not derived to Him, however, from birth, but one which He borrowed from the elements. Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, Blessed is the womb that bare You, and the paps which You have sucked! Luke 11:27 And how else could they have said that His mother and His brethren were standing without? Luke 8:20 But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born. Now I would rather refer all these points to an examination of the gospel; but still, as I have already stated, if he, who seemed to be man, had by all means to pass as having been born, it was vain for him to suppose that faith in his nativity was to be perfected by the device of an imaginary flesh. For what advantage was there in that being not true which was held to be true, whether it were his flesh or his birth? Or if you should say, let human opinion go for nothing; you are then honouring your god under the shelter of a deception, since he knew himself to be something different from what he had made men to think of him. In that case you might possibly have assigned to him a putative nativity even, and so not have hung the question on this point. For silly women fancy themselves pregt sometimes, when they are corpulent either from their natural flux or from some other malady. And, no doubt, it had become his duty, since he had put on the mere mask of his substance, to act out from its earliest scene the play of his phantasy, lest he should have failed in his part at the beginning of the flesh. You have, of course, rejected the sham of a nativity, and have produced true flesh itself. And, no doubt, even the real nativity of a God is a most mean thing. Come then, wind up your cavils against the most sacred and reverend works of nature; inveigh against all that you are; destroy the origin of flesh and life; call the womb a sewer of the illustrious animal - in other words, the manufactory for the production of man; dilate on the impure and shameful tortures of parturition, and then on the filthy, troublesome, contemptible issues of the puerperal labour itself! But yet, after you have pulled all these things down to infamy, that you may affirm them to be unworthy of God, birth will not be worse for Him than death, infancy than the cross, punishment than nature, condemnation than the flesh. If Christ truly suffered all this, to be born was a less thing for Him. If Christ suffered evasively, as a phantom; evasively, too, might He have been born. Such are Marcion's chief arguments by which he makes out another Christ; and I think that we show plainly enough that they are utterly irrelevant, when we teach how much more truly consistent with God is the reality rather than the falsehood of that condition in which He manifested His Christ. Since He was the truth, He was flesh; since He was flesh, He was born. For the points which this heresy assaults are confirmed, when the means of the assault are destroyed. Therefore if He is to be considered in the flesh, because He was born; and born, because He is in the flesh, and because He is no phantom - it follows that He must be acknowledged as Himself the very Christ of the Creator, who was by the Creator's prophets foretold as about to come in the flesh, and by the process of human birth. 4.40. In like manner does He also know the very time it behooved Him to suffer, since the law prefigures His passion. Accordingly, of all the festal days of the Jews He chose the passover. Luke 22:i In this Moses had declared that there was a sacred mystery: It is the Lord's passover. Leviticus 23:5 How earnestly, therefore, does He manifest the bent of His soul: With desire I have desired to eat this passover with you before I suffer. Luke 22:15 What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? But was it not because He had to be led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth, Isaiah 53:7 that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: He who ate bread with me has lifted up his heel against me. And without a price might He have been betrayed. For what need of a traitor was there in the case of one who offered Himself to the people openly, and might quite as easily have been captured by force as taken by treachery? This might no doubt have been well enough for another Christ, but would not have been suitable in One who was accomplishing prophecies. For it was written, The righteous one did they sell for silver. Amos 2:6 The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field. When He so earnestly expressed His desire to eat the passover, He considered it His own feast; for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion's theory of a phantom body, that bread should have been crucified! But why call His body bread, and not rather (some other edible thing, say) a melon, which Marcion must have had in lieu of a heart! He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: I was like a lamb or an ox that is brought to the slaughter, and I knew not that they devised a device against me, saying, Let us cast the tree upon His bread, which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies, He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed in His blood, Luke 22:20 affirms the reality of His body. For no blood can belong to a body which is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. Thus, from the evidence of the flesh, we get a proof of the body, and a proof of the flesh from the evidence of the blood. In order, however, that you may discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, Who is this that comes from Edom, from Bosor with garments dyed in red, so glorious in His apparel, in the greatness of his might? Why are your garments red, and your raiment as his who comes from the treading of the full winepress? The prophetic Spirit contemplates the Lord as if He were already on His way to His passion, clad in His fleshly nature; and as He was to suffer therein, He represents the bleeding condition of His flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the wine-press, from which the labourers descend reddened with the wine-juice, like men stained in blood. Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, saying, He washed His garments in wine, and His clothes in the blood of grapes Genesis 49:11 - in His garments and clothes the prophecy pointed out his flesh, and His blood in the wine. Thus did He now consecrate His blood in wine, who then (by the patriarch) used the figure of wine to describe His blood.
162. Hippolytus, Refutation of All Heresies, 4.51.10-4.51.14, 5.1.4, 5.9.14-5.9.20, 5.23.2-5.23.3, 6.41.2-6.41.5, 6.52.1-6.52.2, 9.8.3-9.8.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 153, 157; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
163. Tertullian, On Prayer, 1, 27 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 312
27. The more diligent in prayer are wont to subjoin in their prayers the Hallelujah, and such kind of psalms, in the closes of which the company respond. And, of course, every institution is excellent which, for the extolling and honouring of God, aims unitedly to bring Him enriched prayer as a choice victim.
164. Hippolytus, On The Antichrist, 45 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 58
165. Tertullian, On The Flesh of Christ, 6 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
6. But certain disciples of the heretic of Pontus, compelled to be wiser than their teacher, concede to Christ real flesh, without effect, however, on their denial of His nativity. He might have had, they say, a flesh which was not at all born. So we have found our way out of a frying-pan, as the proverb runs, into the fire, - from Marcion to Apelles. This man having first fallen from the principles of Marcion into (intercourse with) a woman, in the flesh, and afterwards shipwrecked himself, in the spirit, on the virgin Philumene, proceeded from that time to preach that the body of Christ was of solid flesh, but without having been born. To this angel, indeed, of Philumene, the apostle will reply in tones like those in which he even then predicted him, saying, Although an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. Galatians 1:8 To the arguments, however, which have been indicated just above, we have now to show our resistance. They allow that Christ really had a body. Whence was the material of it, if not from the same sort of thing as that in which He appeared? Whence came His body, if His body were not flesh? Whence came His flesh, if it were not born? Inasmuch as that which is born must undergo this nativity in order to become flesh. He borrowed, they say, His flesh from the stars, and from the substances of the higher world. And they assert it for a certain principle, that a body without nativity is nothing to be astonished at, because it has been submitted to angels to appear even among ourselves in the flesh without the intervention of the womb. We admit, of course, that such facts have been related. But then, how comes it to pass that a faith which holds to a different rule borrows materials for its own arguments from the faith which it impugns? What has it to do with Moses, who has rejected the God of Moses? Since the God is a different one, everything belonging to him must be different also. But let the heretics always use the Scriptures of that God whose world they also enjoy. The fact will certainly recoil on them as a witness to judge them, that they maintain their own blasphemies from examples derived from Him. But it is an easy task for the truth to prevail without raising any such demurrer against them. When, therefore, they set forth the flesh of Christ after the pattern of the angels, declaring it to be not born, and yet flesh for all that, I should wish them to compare the causes, both in Christ's case and that of the angels, wherefore they came in the flesh. Never did any angel descend for the purpose of being crucified, of tasting death, and of rising again from the dead. Now, since there never was such a reason for angels becoming embodied, you have the cause why they assumed flesh without undergoing birth. They had not come to die, therefore they also (came not) to be born. Christ, however, having been sent to die, had necessarily to be also born, that He might be capable of death; for nothing is in the habit of dying but that which is born. Between nativity and mortality there is a mutual contrast. The law which makes us die is the cause of our being born. Now, since Christ died owing to the condition which undergoes death, but that undergoes death which is also born, the consequence was - nay, it was an antecedent necessity - that He must have been born also, by reason of the condition which undergoes birth; because He had to die in obedience to that very condition which, because it begins with birth, ends in death. It was not fitting for Him not to be born under the pretence that it was fitting for Him to die. But the Lord Himself at that very time appeared to Abraham among those angels without being born, and yet in the flesh without doubt, in virtue of the before-mentioned diversity of cause. You, however, cannot admit this, since you do not receive that Christ, who was even then rehearsing how to converse with, and liberate, and judge the human race, in the habit of a flesh which as yet was not born, because it did not yet mean to die until both its nativity and mortality were previously (by prophecy) announced. Let them, then, prove to us that those angels derived their flesh from the stars. If they do not prove it because it is not written, neither will the flesh of Christ get its origin therefrom, for which they borrowed the precedent of the angels. It is plain that the angels bore a flesh which was not naturally their own; their nature being of a spiritual substance, although in some sense peculiar to themselves, corporeal; and yet they could be transfigured into human shape, and for the time be able to appear and have intercourse with men. Since, therefore, it has not been told us whence they obtained their flesh, it remains for us not to doubt in our minds that a property of angelic power is this, to assume to themselves bodily shape out of no material substance. How much more, you say, is it (within their competence to take a body) out of some material substance? That is true enough. But there is no evidence of this, because Scripture says nothing. Then, again, how should they who are able to form themselves into that which by nature they are not, be unable to do this out of no material substance? If they become that which they are not, why cannot they so become out of that which is not? But that which has not existence when it comes into existence, is made out of nothing. This is why it is unnecessary either to inquire or to demonstrate what has subsequently become of their bodies. What came out of nothing, came to nothing. They, who were able to convert themselves into flesh have it in their power to convert nothing itself into flesh. It is a greater thing to change a nature than to make matter. But even if it were necessary to suppose that angels derived their flesh from some material substance, it is surely more credible that it was from some earthly matter than from any kind of celestial substances, since it was composed of so palpably terrene a quality that it fed on earthly ailments. Suppose that even now a celestial flesh had fed on earthly aliments, although it was not itself earthly, in the same way that earthly flesh actually fed on celestial aliments, although it had nothing of the celestial nature (for we read of manna having been food for the people: Man, says the Psalmist, did eat angels' bread, ) yet this does not once infringe the separate condition of the Lord's flesh, because of His different destination. For One who was to be truly a man, even unto death, it was necessary that He should be clothed with that flesh to which death belongs. Now that flesh to which death belongs is preceded by birth.
166. Tertullian, On Baptism, 16 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183
16. We have indeed, likewise, a second font, (itself withal one with the former,) of blood, to wit; concerning which the Lord said, I have to be baptized with a baptism, when He had been baptized already. For He had come by means of water and blood, 1 John 5:6 just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost.
167. Tertullian, Against The Valentinians, 1.1-1.4, 3.1-3.2, 4.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 153
168. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 100
169. Anon., Genesis Rabba, 1.4, 8.1, 21.3, 47.6, 68.12, 69.3 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 127, 128, 131, 335
1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 47.6. וַיְכַל לְדַבֵּר אִתּוֹ (בראשית יז, כב), תָּנֵי הַנִּפְטָר מֵחֲבֵרוֹ בֵּין גָּדוֹל בֵּין קָטָן צָרִיךְ לִטֹּל מִמֶּנּוּ רְשׁוּת, מִמִּי אַתְּ לָמֵד, מֵאַבְרָהָם, פַּעַם אַחַת הָיָה אַבְרָהָם מְדַבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוּ מַלְאֲכֵי הַשָּׁרֵת לְדַבֵּר עִמּוֹ, אָמַר לָהֶן נִפָּטֵר מִן הַשְּׁכִינָה שֶׁהִיא גְדוֹלָה מִכֶּם תְּחִלָּה, אַחַר כָּךְ אֲנִי מְדַבֵּר עִמָּכֶם, כֵּיוָן שֶׁדִּבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל צָרְכּוֹ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים צָרִיךְ אֲנִי לְדָבָר, אָמַר לוֹ הִפָּטֵר בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית יז, כב): וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם. אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, שֶׁנֶּאֱמַר: וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם, (בראשית לה, יג): וַיַּעַל מֵעָלָיו אֱלֹהִים, (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו. 68.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם (בראשית כח, יב), אָמַר רַבִּי אַבָּהוּ דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין, חַד בַּר נָשׁ אֲזַל לְגַבֵּי רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי אָמְרִין לִי אֲזֵיל סַב פּוֹעָלַיָּא דַּאֲבוּךְ מִן קַפּוֹדְקִיָּא, אֲמַר לֵיהּ וַאֲזַל אֲבוּךְ לְקַפּוֹדְקִיָּא מִן יוֹמֵיהּ, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ זִיל מְנֵי עֶשְׂרִים שְׁרָיֵי בְּכָרְסָא דְבֵיתָךְ אַתְּ מַשְׁכַּח לֵיהּ. אֲמַר לֵיהּ לֵית בְּהוֹן עֶשְׂרִין. אֲמַר לֵיהּ וְאִי לֵית בְּהוֹן עֶשְׂרִין מְנֵי מִן רֵאשֵׁיהוֹן לְסוֹפֵיהוֹן וּמִן סוֹפֵיהוֹן לְרֵאשֵׁיהוֹן וְאַתְּ מַשְׁכַּח, אֲזַל מְנָא וְאַשְׁכַּח כֵּן. וּמִנַּיִן יַלִּיף לָהּ רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן קַפּוֹדְקִיָּא. תָּנֵי בַּר קַפָּרָא לֵית חֲלוֹם שֶׁאֵין לוֹ פִּתְרוֹן, וְהִנֵּה סֻלָּם, זֶה הַכֶּבֶשׁ. מֻצָּב אַרְצָה, זֶה מִזְבֵּחַ (שמות כ, כד): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי, וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, אֵלּוּ הַקָּרְבָּנוֹת שֶׁרֵיחָן עוֹלֶה לַשָּׁמַיִם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, אֵלּוּ כֹּהֲנִים גְּדוֹלִים. עֹלִים וְיֹרְדִים בּוֹ, שֶׁהֵם עוֹלִים וְיוֹרְדִים בַּכֶּבֶשׁ. (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו, (עמוס ט, א): רָאִיתִי אֶת ה' נִצָּב עַל הַמִּזְבֵּחַ, רַבָּנָן פָּתְרִין לֵיהּ בְּסִינַי. וַיַּחֲלֹם וְהִנֵּה סֻלָּם, זֶה סִינַי. מֻצָּב אַרְצָה (שמות יט, יז): וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמָיִם. דָּבָר אַחֵר, וְהִנֵּה סֻלָּם, זֶה סִינַי, אוֹתִיּוֹת דְּדֵין הוּא אוֹתִיּוֹת דְּדֵין. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עַל שֵׁם (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן. וְלָמַדְנוּ לַנְּבִיאִים שֶׁנִּקְרְאוּ מַלְאָכִים, דִּכְתִיב (חגי א, יג): וַיֹּאמֶר חַגַּי מַלְאַךְ ה' בְּמַלְאֲכוּת ה' לָעָם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, זֶה משֶׁה וְאַהֲרֹן. עֹלִים (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. וְיֹרְדִים, זֶה משֶׁה (שמות יט, יד): וַיֵּרֶד משֶׁה. וְהִנֵּה ה' נִצָּב עָלָיו (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי אֶל רֹאשׁ הָהָר, רַבִּי שַׂלְמוֹנִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר תַּרְכּוּסָא שֶׁל שָׁלשׁ רַגְלַיִם הֶרְאָה לוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אַתְּ הוּא רֶגֶל שְׁלִישִׁי. הוּא דַעְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, מָה הַחֶבֶל הַזֶּה פָּחוּת מִשְׁלשָׁה אֵין מַפְקִיעִין אוֹתוֹ, כָּךְ הָאָבוֹת אֵין פָּחוֹת מִשְׁלשָׁה. רַבִּי בֶּרֶכְיָה אָמַר עוֹלָם וּשְׁלִישׁ עוֹלָם הֶרְאָה לוֹ, עֹלִים אֵין פָּחוֹת מִשְּׁנַיִם וְיֹרְדִים שְׁנַיִם. וּמִנַּיִן שֶׁהַמַּלְאָךְ שְׁלִישׁוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דניאל י, ו): וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָּרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחשֶׁת קָלָל. רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, וְחַד אָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב. מַאן דְּאָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, נִיחָא. וּמַאן דְּאָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב, מַעֲלִים וּמוֹרִידִים בּוֹ אָפְזִים בּוֹ קָפְזִים בּוֹ שׂוֹנְטִים בּוֹ, שֶׁנֶּאֱמַר (ישעיה מט, ג): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, אַתְּ הוּא שֶׁאִיקוֹנִין שֶׁלְּךָ חֲקוּקָה לְמַעְלָה, עֹלִים לְמַעְלָה וְרוֹאִים אִיקוֹנִין שֶׁלּוֹ, וְיֹרְדִים לְמַטָּה וּמוֹצְאִים אוֹתוֹ יָשֵׁן. מָשָׁל לְמֶלֶךְ שֶׁהָיָה יוֹשֵׁב וְדָן, עוֹלִים לְבַסִּילְקִי וּמוֹצְאִים אוֹתוֹ דָּן, וְיוֹצְאִים בַּפַּרְוָד וּמוֹצְאִים אוֹתוֹ יָשֵׁן. דָּבָר אַחֵר, לְמַעֲלָן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, עוֹלֶה. חוֹבָתוֹ, יוֹרֵד. לְמַטָּן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, יוֹרֵד. חוֹבָתוֹ, עוֹלֶה. דָּבָר אַחֵר, עֹלִים וְיֹרְדִים בּוֹ, עֹלִים אוֹתָם שֶׁלִּוּוּ אוֹתוֹ בְּאֶרֶץ יִשְׂרָאֵל, יֹרְדִים, אֵלּוּ שֶׁלִּוּוּ אוֹתוֹ בְּחוּצָה לָאָרֶץ. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִדְחוּ מִמְּחִצָּתָן קל"ח שָׁנָה, רַבִּי תַּנְחוּמָא הֲוָה מַפִּיק לִשָּׁנָא קָלָא. אָמַר רַבִּי חָמָא בַּר חֲנִינָא עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ (בראשית יט, יג): כִּי מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה, הֵיכָן חָזְרוּ, כָּאן, עֹלִים וְיֹרְדִים, עֹלִים וְאַחַר כָּךְ יֹרְדִים. 69.3. אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם. 1.4. "\"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"", 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", 21.3. "...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5].", 68.12. "...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.", 69.3. "... ... Rabbi Yocha said: The wicked, their existence depends on their gods. As it says \"And Pharaoh dreamt; and he was standing upon the river\" (Genesis 41:1). But the righteous, their G-d's existence depends on them. As it says \"Behold G-d stood upon him\" (Genesis 38:13). Rabbi Shimon ben Lakish said: The patriarchs they themselves were the Divine Chariot, As it says \"And G-d ascended from upon Abraham\" (Genesis 17:22). \"And G-d ascended from upon him\" and \"Behold G-d stood upon him\".",
170. Alcinous, Handbook of Platonism, 4.2, 13.3, 33.3 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 146, 152, 155
171. Apuleius, On Plato, 2.14 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 155
172. Hippolytus, Apostolic Tradition, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •gospel of john Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 312
173. Clement of Alexandria, Christ The Educator, 2.19.100-2.19.101 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 149
174. Marcus Aurelius Emperor of Rome, Meditations, 4.29 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 156
175. Clement of Alexandria, Miscellanies, 1.21.105, 2.22.132 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of •johannine circle, gospel of john Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 149, 190; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 494
176. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183
177. Justin, Dialogue With Trypho, 80.3-80.4, 137.2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 180
178. Corpus Hermeticum, Poimandres, 11, 5-10 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 194
179. Anon., Acts of Thomas, 165 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
165. But the men ran after Thomas, desiring to deliver him from death. And two soldiers went at the right hand of the apostle and two on his left, holding spears, and the officer held his hand and supported him. And the apostle Thomas said: O the hidden mysteries which even until our departure are accomplished in us! O riches of his glory, who will not suffer us to be swallowed up in this passion of the body! Four are they that cast me down, for of four am I made; and one is he that draweth me, for of one I am, and unto him I go. And this I now understand, that my Lord and God Jesus Christ being of one was pierced by one, but I, which am of four, am pierced by four.
180. Clement of Alexandria, Excerpts From Theodotus, 6.1-6.3, 7.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 182; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 104
181. Iamblichus, De Communi Mathematica Scientia, 33 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184
182. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
54a. ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף 54a. b but a man of understanding will draw it out” /b (Proverbs 20:5). b Counsel in the heart of man is like deep water; that is /b a reference to b Ulla, /b who had a thought but did not articulate it. b But a man of understanding will draw it out; that is /b a reference to b Rabba bar bar Ḥana, /b who understood the allusion even though it was not articulated. The Gemara asks: b And in accordance with whose /b opinion b do /b Ulla and Rabba bar bar Ḥana b hold, /b leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold b in accordance with that /b which b Rabbi Binyamin bar Yefet said /b that b Rabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that is /b how b the people act. /b ,The Gemara b raises an objection /b from that which was previously taught: b One recites a blessing over fire only at the conclusion of Shabbat /b and not at the conclusion of Festivals or Yom Kippur, b since /b the conclusion of Shabbat b is /b the time of b its original creation. /b And once b he sees it, he recites the blessing immediately. Rabbi Yehuda says: /b One does not recite the blessing immediately; rather, he waits and b arranges /b and recites the blessings over fire and spices b over the cup /b of wine that accompanies the recitation of havdala. b And Rabbi Yoḥa said: The i halakha /i is in accordance with /b the opinion of b Rabbi Yehuda. /b How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is b not difficult. Here, /b where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to b fire that rested /b on Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. b There, /b where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire b generated from wood and from stones /b after Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was b taught /b in b one /b i baraita /i : With regard to b fire generated from wood and stones, one recites a blessing over it; and /b it was b taught /b in b one /b other i baraita /i : b One does not recite a blessing over it. /b This apparent contradiction is b not difficult. Here, /b where the i baraita /i states that one recites a blessing, it is referring b to the conclusion of Shabbat. There, /b where the i baraita /i states that one does not recite a blessing, it is referring b to the conclusion of Yom Kippur. /b , b Rabbi /b Yehuda HaNasi would b distribute /b the blessings over the fire and the spices, reciting each when the opportunity arose. b Rabbi Ḥiyya /b would b collect them, /b reciting all the blessings at the same time in the framework of i havdala /i . b Rabbi Yitzḥak bar Avdimi said: Even though Rabbi /b Yehuda HaNasi b distributes them /b and recites each blessing at his first opportunity, b he repeats /b the blessings b and arranges /b and recites b them over the cup /b of wine b in order to discharge the obligation of his children and the members of his household. /b ,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: b Was fire created at the conclusion of Shabbat? Wasn’t /b it b taught /b in a i baraita /i : b Ten /b miraculous b phenomena were created /b in heaven b on Shabbat eve during twilight, /b and were revealed in the world only later? b They were: /b Miriam’s b well, and the manna /b that fell in the desert, b and the rainbow, writing [ i ketav /i /b ], b and /b the b writing instrument [ i mikhtav /i ], and the tablets /b of the Ten Commandments, b and the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of /b Balaam’s b donkey, and the opening of the earth’s mouth to swallow the wicked /b in the incident involving Korah., b Rabbi Neḥemya said in the name of his father: Even the fire and the mule, /b which is a product of crossbreeding, were created at that time. b Rabbi Yoshiya said in the name of his father: Even the ram /b slaughtered by Abraham in place of Isaac, b and the i shamir /i /b worm used to shape the stones for the altar, were created at that time. b Rabbi Yehuda says: Even the tongs /b were created at this time. b He would say: Tongs /b can be b fashioned /b only b with /b other b tongs, but who fashioned the first tongs? Indeed, /b the first pair of tongs b was fashioned at the hand of Heaven. /b An anonymous questioner b said to him: It is possible to fashion /b tongs b with a mold and align it /b without the need for other tongs. b Indeed, /b the first tongs b were a creation of man. /b In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is b not difficult. This /b i baraita /i is referring b to our fire, and that /b i baraita /i is referring b to the fire /b of b Gehenna. /b The Gemara explains: b Our fire /b was created b at the conclusion of Shabbat, /b but b the fire of Gehenna was created on Shabbat eve. /b The Gemara proceeds to ask: b Was the fire of Gehenna created on Shabbat eve? Wasn’t /b it b taught /b in a i baraita /i : b Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah. /b ,The Gemara provides sources for the notion that each of these phenomena was created before the world was. b Torah /b was created before the world was created, b as it is written: “The Lord made me as the beginning of His way, /b the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. b Repentance /b was created before the world was created, b as it is written: “Before the mountains were brought forth, /b or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” b and it is written /b immediately afterward: b “You return man to contrition; and You say: Repent, children of man” /b (Psalms 90:2–3)., b The Garden of Eden /b was created before the world was created, b as it is written: “And God planted the Garden of Eden in the east [ i mikedem /i ]” /b (Genesis 2:8). The term: In the east [ i mikedem /i ] is interpreted in the sense of: Before [ i mikodem /i ], i.e., before the world was created. b Gehenna /b was created before the world was created, b as it is written: “For its hearth is ordained of old” /b (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created., b The Throne of Glory and the Temple /b were created before the world was created, b as it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary” /b (Jeremiah 17:12). b The name of Messiah /b was created before the world was created, b as it is written /b in the chapter discussing the Messiah: b “May his name endure forever; his name existed before the sun” /b (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This i baraita /i states that Gehenna was created before the world was created and not during twilight before the first Shabbat. , b They say /b in answer: The b void /b of Gehenna b was created before the world, but its fire was created on Shabbat eve. /b ,The Gemara asks: b And was its fire created on Shabbat eve? Wasn’t /b it b taught /b in a i baraita /i that b Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; /b and they shall be an abhorrence to all flesh” (Isaiah 66:24)? b And Rabbi Bana’a, son /b of b Rabbi Ulla, said: Why doesn’t the verse state: That it was good, /b at the end of the b second day of the week /b of Creation, as it does on the other days? It is b because on /b that day b the fire of Gehenna was created. And Rabbi Elazar said /b that b even though: That it was good, was not stated with regard to /b the creations of the second day, b He later included it /b on the b sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” /b (Genesis 1:31)., b Rather, the void /b of Gehenna was created b before the world was created, and its fire /b was created only b on the second day of the week. And /b the thought b arose /b in God’s b mind to create our fire on Shabbat eve; /b however, b it was not /b actually b created until the conclusion of Shabbat, as it was taught /b in a i baraita /i that b Rabbi Yosei says: /b The thoughts of b two phenomena arose in /b God’s b mind on Shabbat eve, but were not /b actually b created until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the first /b man, creative b knowledge similar to divine /b knowledge, b and he brought two rocks and rubbed them against each other, and /b the first b fire emerged from them. Adam /b also b brought two animals, /b a female horse and a male donkey, b and mated them with each other, and /b the resultant offspring that b emerged from them /b was b a mule. Rabban Shimon ben Gamliel /b disagrees and b says /b that the first b mule was in the days of Anah, as it is stated: /b “And these are the children of Zibeon: Aiah and Anah; b this is Anah who found the mules in the wilderness, /b as he fed the donkeys of Zibeon his father” (Genesis 36:24)., b The interpreters /b of Torah b symbolism [ i ḥamurot /i ] would say: Anah was /b the product of an incestuous relationship, and as a result he was spiritually b unfit /b to produce offspring. b Therefore, /b he b brought /b an example of b unfitness, /b i.e., an animal physically unfit to produce offspring, b into the world, as it is stated: “These are the sons of Seir the Horite, /b the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). b And it is /b also b stated: “And these are the sons of Zibeon: Aiah and Anah” /b (Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. b Rather, this teaches that Zibeon cohabited with his mother, /b the wife of Seir, b and fathered Anah from her. /b He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: b And perhaps there were two /b people named b Anah, /b one the son of Zibeon and the other the son of Seir? b Rava said: I will state a matter /b that even b King Shapur did not state. And who is /b this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is b Shmuel, /b whose legal rulings were accepted by the public like the edicts of a king by his subjects. b Some say /b a different version, that it was b Rav Pappa /b who b said: I will state a matter /b that even b King Shapur did not state. And who is he /b that Rav Pappa is referring to by the epithet King Shapur? He is b Rava. The verse said: “This is Anah /b who found the mules,” indicating that b he is /b the same b Anah /b mentioned b initially /b in the earlier verse., b The Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were: /b Miriam’s b well, and manna, and /b the b rainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of /b Balaam’s b donkey, and the opening of the mouth of the earth to swallow the wicked /b in the time of Korah. b And some say /b that b even Aaron’s staff /b was created then with b its almonds and its blossoms. Some say /b that b even the demons /b were created at this time. b And some say /b that b even /b
183. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
15b. דמות דיוקני נתתי בהן ובעונותיהם הפכתיה כפו מטותיהן עליה מנודה ומצורע מה הן בכפיית המטה תיקו,אבל אסור בעשיית מלאכה דכתיב (עמוס ח, י) והפכתי חגיכם לאבל מה חג אסור במלאכה אף אבל אסור במלאכה,מנודה מהו בעשיית מלאכה אמר רב יוסף ת"ש כשאמרו אסור בעשיית מלאכה לא אמרו אלא ביום אבל בלילה מותר וכן אתה מוצא במנודה ובאבל מאי לאו אכולהו לא אשארא,ת"ש מנודה שונה ושונין לו נשכר ונשכרין לו שמע מינה מצורע מהו בעשיית מלאכה תיקו,אבל אסור ברחיצה דכתיב (שמואל ב יד, ב) ואל תסוכי שמן ורחיצה בכלל סיכה,מנודה מהו ברחיצה אמר רב יוסף ת"ש כשאמרו אסור ברחיצה לא אמרו אלא כל גופו אבל פניו ידיו ורגליו מותר וכן אתה מוצא במנודה ובאבל מאי לאו אכולהו לא אשארא מצורע מהו ברחיצה תיקו,אבל אסור בנעילת הסנדל מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ונעליך תשים ברגליך מכלל דכולי עלמא אסור,מנודה מהו בנעילת הסנדל אמר רב יוסף תא שמע כשאמרו אסור בנעילת הסנדל לא אמרו אלא בעיר אבל בדרך מותר הא כיצד יצא לדרך נועל נכנס לעיר חולץ וכן אתה מוצא במנודה ובאבל מאי לאו אכולהו לא אשארא,מצורע מהו בנעילת הסנדל תיקו,אבל אסור בתשמיש המטה דכתיב (שמואל ב יב, כד) וינחם דוד את בת שבע אשתו ויבא אליה מכלל דמעיקרא אסור,מנודה מהו בתשמיש המטה אמר רב יוסף ת"ש כל אותן שנים שהיו ישראל במדבר מנודין היו ושימשו מטותיהן א"ל אביי ודלמא מנודה לשמים שאני דקיל,קיל והא אמרת חמיר ספוקי מספקא ליה זיל הכא קמדחי ליה וזיל הכא קמדחי ליה,מצורע מהו בתשמיש המטה ת"ש דתניא (ויקרא יד, ח) וישב מחוץ לאהלו שיהא כמנודה וכאבל ואסור בתשמיש המטה ואין אהלו אלא אשתו שנא' (דברים ה, ל) לך אמור להם שובו לכם לאהליכם שמע מינה,וניפשוט נמי למנודה אמר רב הונא בריה דרב פנחס משמיה דרב יוסף מי קתני שאסור שיהא כמנודה וכאבל במילי אחרנייתא ואסור נמי בתשמיש המטה,אבל אינו משלח קרבנותיו דתניא ר"ש אומר שלמים בזמן שהוא שלם ולא בזמן שהוא אונן,מנודה מהו שישלח קרבנותיו אמר רב יוסף ת"ש כל אותן שנים שהיו ישראל במדבר מנודין היו ושלחו קרבנותיהן א"ל אביי ודלמא מנודה לשמים שאני דקיל,קיל והאמרת חמיר ספוקי מספקא ליה ומדחי ליה,מצורע מהו שישלח קרבנותיו ת"ש דתניא (יחזקאל מד, כו) ואחרי טהרתו אחר פרישתו מן המת שבעת ימים יספרו לו אלו ז' ימי ספירו (יחזקאל מד, כז) וביום באו אל הקודש אל החצר הפנימית לשרת בקודש יקריב חטאתו 15b. God stated: b I have placed the likeness of My image [ i deyokan /i ] within /b humans, as they were created in My image, b and owing to their sins I have overturned it, /b as when this person died the Divine image in him was removed. Therefore, you must also b overturn your beds on account of this. /b The Gemara asks: b What /b is the i halakha /i governing b one who was ostracized or a leper, /b with regard to b overturning the bed? /b The Gemara has no answer, and the question b shall stand /b unresolved.,§ The Gemara proceeds to the next topic: b A mourner is prohibited from performing work, as it is written: “And I will turn your Festivals into mourning” /b (Amos 8:10). The Gemara infers: b Just as a Festival /b is a time when it is b prohibited to work, so too, a mourner is prohibited from performing work. /b ,The Gemara asks: b What is /b the i halakha /i concerning b one who was ostracized /b with regard to b the performance of work? Rav Yosef said: Come /b and b hear /b that which is taught in the following i baraita /i : b When /b the Sages b said that the performance of work is prohibited /b on a communal fast due to lack of rain, b they meant only /b that work is prohibited b during the day /b of the fast, b but during the night /b of the fast b it is permitted. And you find a similar /b i halakha /i b with regard to a person /b who was b ostracized and /b with regard to b a mourner. What, is it not with regard to all /b of the prohibitions stated that the i baraita /i says that they apply to one who was ostracized as well, including the prohibition to engage in work? The Gemara rejects this argument: b No, /b this b is referring to the rest /b of the prohibitions, but not to work.,The Gemara offers a different proof: b Come /b and b hear that which /b was taught in the following i baraita /i : b One who is ostracized may teach Torah /b to others, b and /b others b may teach him /b Torah. Similarly, b he may be hired /b for work by others, b and /b others b may be hired by him. /b The Gemara concludes: b Learn from here /b that it is permitted for one who is ostracized to engage in work. The Gemara asks: b What is /b the i halakha /i concerning b a leper, /b with regard to b the performance of work? /b An answer is not found, and the question b shall stand /b unresolved.,§ The Gemara discusses a different prohibition: b A mourner is prohibited from bathing, as it is written: “And do not anoint yourself with oil, /b but be as a woman that had for a long time mourned for the dead” (II Samuel 14:2). b And bathing is included in /b the category of b anointing, /b as both activities have a similar goal, i.e., cleanliness.,The Gemara asks: b What is /b the i halakha /i concerning b one who is ostracized /b with regard to b bathing? Rav Yosef said: Come /b and b hear that which /b was taught in the following i baraita /i : b When /b the Sages b said that bathing is prohibited /b on a communal fast, b they meant only /b that a person may not wash b his entire body, but /b washing b his face, his hands, and his feet is permitted. And you find a similar /b i halakha /i b with regard to a person who was ostracized and /b with regard to b a mourner. What, is it not with regard to all /b the prohibitions stated in the i baraita /i , including the prohibition against bathing, that they apply also to one who is ostracized? The Gemara rejects this argument: b No, /b this b is referring to the rest /b of the prohibitions, but not to bathing. The Gemara asks: b What is /b the i halakha /i concerning b a leper /b with regard to b bathing? /b An answer is not found, and the question b shall stand /b unresolved.,§ The Gemara moves to the next topic: b A mourner is prohibited from wearing shoes. Since the Merciful One says to /b Ezekiel with regard to how his mourning rites should differ from the accepted custom: b “And put your shoes upon your feet” /b (Ezekiel 24:17), which shows b by inference that everyone /b else, i.e., all other mourners, b is prohibited /b from wearing shoes.,The Gemara asks: b What is /b the i halakha /i concerning b one who is ostracized /b with regard to b wearing shoes? Rav Yosef said: Come /b and b hear that which /b is taught in the following i baraita /i : b When /b the Sages b said /b that b wearing shoes is prohibited /b on a communal fast, b they meant only /b that one may not wear shoes when he is walking about b in the city, but /b if he set out to travel b on the road, /b wearing shoes b is permitted. How so? /b When b he sets out on the road, he may put on /b his shoes. But as soon as b he enters the city /b once again, b he must take off /b his shoes and continue barefoot. b And you find a similar /b i halakha /i b with regard to a person /b who was b ostracized and /b with regard to b a mourner. What, is it not with regard to all /b of the prohibitions stated in the i baraita /i , including the prohibition against wearing shoes, that they apply also to one who was ostracized? The Gemara rejects this argument: b No, /b this b is referring to the rest /b of the prohibitions, but not to wearing shoes.,The Gemara asks: b What is /b the i halakha /i concerning b a leper /b with regard to b wearing shoes? /b No answer is found, and the question b shall stand /b unresolved.,§ The Gemara considers another issue: b A mourner is prohibited from engaging in sexual relations, as it is written: “And David comforted Bath-Sheba his wife, and went into her, /b and lay with her” (II Samuel 12:24), after their son had died. This proves b by inference that initially, /b during the period of mourning, sexual relations b were forbidden. /b ,The Gemara asks: b What is /b the i halakha /i concerning b one who is ostracized /b with regard to b sexual relations? Rav Yosef said: Come /b and b hear that which /b is taught in a i baraita /i : b All those years that the Jewish people were in the wilderness they were ostracized, and /b yet b they engaged in sexual relations, /b as there were children born to them during that period. It follows that it is permitted for one who is ostracized to engage in sexual relations. b Abaye said to him: Perhaps one who is ostracized by Heaven is different, /b as b that is less serious /b than being ostracized by an earthly court.,The Gemara asks in astonishment: Is it b less serious? But didn’t you, /b Abaye, b say /b elsewhere that a decree of ostracism imposed by Heaven is b more serious /b than one issued by an earthly court? For this reason, Abaye rejected several proofs of Rav Yosef from the previously cited i baraita /i . The Gemara answers: Abaye b is uncertain /b whether a decree of ostracism imposed by Heaven is more or less serious than one imposed by an earthly court. Therefore, when b he goes in this /b direction b he rejects /b the argument, b and /b when b he goes in that /b direction b he rejects /b the argument. Abaye asserts that since the issue is in doubt, no proof can be derived from ostracism issued by Heaven.,The Gemara continues: b What is /b the i halakha /i concerning b a leper /b with regard to b sexual relations? Come /b and b hear /b a proof, b as it is taught /b in a i baraita /i : The verse concerning a leper states: b “But he shall remain outside his tent /b seven days” (Leviticus 14:8), from which it is derived b that /b a leper b should be like one who is ostracized and like a mourner, and he is prohibited /b from engaging b in sexual relations. /b How is this derived? The b only /b meaning of the term b “his tent” /b is b his wife, as is stated /b after the giving of the Torah: b “Go say to them, return again to your tents” /b (Deuteronomy 5:27). This statement rendered it permitted for the men to once again engage in sexual relations with their wives after they had previously been prohibited to do so in anticipation of the giving of the Torah, as expressed in the verse: “Come not near a woman” (Exodus 19:15). The Gemara concludes: Indeed, b learn from this /b that it is prohibited for a leper to engage in sexual relations.,The Gemara asks: If this is the case, then b can we /b also b resolve /b the question raised above with regard to b one who is ostracized, /b by saying that it is prohibited for such a person to engage in sexual relations? b Rav Huna, son of Rav Pineḥas, said in the name of Rav Yosef: Is it taught /b that a leper b is prohibited /b from engaging in sexual relations like one who is ostracized? b It states /b only that b he should be /b treated b like one who is ostracized and like a mourner, /b i.e., he should be like them b with regard to other things, and in addition he is prohibited /b from engaging in b sexual relations. /b Therefore, no proof can be derived from here with regard to one who is ostracized that he, too, is prohibited from engaging in sexual relations.,§ The Gemara continues: b A mourner may not send his offerings /b to the Temple, b as it is taught /b in a i baraita /i : b Rabbi Shimon says: A peace /b -offering b [ i shelamim /i ] /b is given this name also to teach us that one may sacrifice it only b at a time when he is whole [ i shalem /i ] /b and his mind is settled, b but not at a time when he is an acute mourner, /b i.e., on the first day of his bereavement, when he is distressed.,The Gemara asks: b What is /b the i halakha /i concerning b one who is ostracized /b with regard to b sending his offerings /b to the Temple? b Rav Yosef said: Come /b and b hear /b a proof from that which is taught in a i baraita /i : b All those years that the Jewish people were in the wilderness they were ostracized, and /b yet b they sent their offerings. Abaye said to him: Perhaps one who is ostracized by Heaven is different, as that is less serious /b than being ostracized by an earthly court.,The Gemara asks in astonishment: Is it b less serious? But certainly you, /b Abaye, b said /b elsewhere that being ostracized by Heaven is b more serious /b than being ostracized by an earthly court. The Gemara offers a resolution: Abaye b is uncertain /b whether being ostracized by Heaven is more or less serious than being ostracized by an earthly court, and therefore b he rejects /b Rav Yosef’s arguments in both directions.,The Gemara asks: b What is /b the i halakha /i with regard to b a leper sending his offerings /b to the Temple? The Gemara answers: b Come /b and b hear /b a proof, b as it is taught /b in a i baraita /i with regard to a priest who became ritually impure: “And after he is purified, they shall count for him seven days” (Ezekiel 44:26). The verse should be understood as follows: b “And after he is purified”; after he has separated from /b his b deceased /b relative. b “They shall count for him seven days”; these are the seven days of his counting /b before he may purify himself. b “And on the day that he goes into the Sanctuary, into the inner court, to minister in the Sanctuary, he shall sacrifice his sin /b -offering, says the Lord God” (Ezekiel 44:27);
184. Iamblichus, Protrepticus, 69 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184
185. Nag Hammadi, The Tripartite Tractate, 76.3-85.37 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 194
186. Plotinus, Enneads, 2.9, 2.9.8, 2.9.10, 2.9.15, 4.3.4, 5.1.3, 5.6.6 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 182, 184, 186, 187, 191, 206, 207
187. Eusebius of Caesarea, Preparation For The Gospel, 7.13.4-7.13.6, 7.18.1-7.18.2, 11.18.25-11.18.26, 11.19.1-11.19.3, 12.17.19 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 36; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 179, 180, 190, 192
188. Eusebius of Caesarea, Ecclesiastical History, 2.18.2, 3.24.7, 6.14.7, 6.19.5-6.19.8, 6.25.14 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of •john damascene, john, gospel of, spiritual senses in •johannine circle, gospel of john Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 42; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 36; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 207; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 355, 494
2.18.2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the Things Which the Sober Mind Desires and Execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the Sake of Instruction, On the Question, 'Who is Heir to Things Divine?' or On the Division of Things into Equal and Unequal, and still further the work On the Three Virtues Which With Others Have Been Described by Moses. 3.24.7. And when Mark and Luke had already published their Gospels, they say that John, who had employed all his time in proclaiming the Gospel orally, finally proceeded to write for the following reason. The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry. 6.14.7. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement. 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. 6.25.14. But who wrote the epistle, in truth, God knows. The statement of some who have gone before us is that Clement, bishop of the Romans, wrote the epistle, and of others that Luke, the author of the Gospel and the Acts, wrote it. But let this suffice on these matters.
189. Cyprian, On The Lord'S Prayer, 9.150, 10.151-10.155, 10.160-10.162, 10.169-10.171 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 222
190. Anon., Pistis Sophia, 71.18-71.72, 75.1-75.6 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 359
191. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 335
38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b
192. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128, 164
91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך 91b. “And now is there not Boaz our kinsman, whose maidens you were with? b Behold, he winnows barley tonight in the threshing floor /b …and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., b Rabbi Abbahu said /b that the source is b from here: “And Abraham rose early in the morning, and saddled /b his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., b And the Rabbis say /b that the source is b from here, /b the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: b Go now, see whether it is well with you brothers and well /b with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., b Rav said /b that the source is b from here: “And the sun rose for him /b as he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. b Rabbi Akiva says: I asked /b the following question of b Rabban Gamliel and Rabbi Yehoshua in the meat market [ i be’itliz /i ] of /b the town b Emmaus, where they went to purchase an animal for the /b wedding b feast of Rabban Gamliel’s son: It is written /b in the verse: b “And the sun shone for him /b when he passed Peniel, and he limped upon his thigh” (Genesis 32:32). b But did the sun shine only for him? Didn’t it shine for the entire world? /b , b Rabbi Yitzḥak says: /b The verse means that b the sun, which set /b early exclusively b for him, /b also b shone /b early exclusively b for him /b in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: b As it is written: “And Jacob went out from Beersheba and went toward Haran” /b (Genesis 28:10). b And it is written /b thereafter: b “And he encountered the place, /b and he slept there, because the sun had set” (Genesis 28:11). b When /b Jacob b arrived at Haran, he said: /b Is it b possible /b that b I passed a place where my fathers prayed and I did not pray /b there? b When he set his mind to return, the land contracted for him. Immediately /b the verse states: b “And he encountered the place,” /b indicating that he arrived there miraculously., b When he /b had finished b praying /b and b he wanted to return /b to Haran, b the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set /b before its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. b It is written: “And he took of the stones of the place, /b and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). b And it is written: /b “And Jacob rose up early in the morning, b and he took the stone /b that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. b Rabbi Yitzḥak says: /b This b teaches that all those stones gathered to one place and each one said: /b Let b this righteous man place his head upon me. /b And it was b taught: And all of them were absorbed into one /b large rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b “And he dreamed, and behold a ladder set up on the earth, /b and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was b taught: How wide was the ladder? /b It was b eight thousand parasangs [ i parsaot /i ], as it is written: “And behold the angels of God ascending and descending on it.” /b The word b “ascending [ i olim /i ],” /b written in plural, indicates that there were b two /b angels ascending simultaneously. Likewise, the term b “and descending [ i veyordim /i ],” /b also in the plural, indicates that b two /b angels were descending simultaneously. b And when they met one another they were /b a total of b four /b in one place, so the ladder must have been wide enough to accommodate four angels., b And it is written /b in a verse b with regard to an angel: “His body was like Tarshish” /b (Daniel 10:6). b And /b it b is learned /b as a tradition b that /b the city of b Tarshish was two thousand parasangs. /b Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was b taught /b that the angels were b ascending and gazing at the image of [ i bidyokeno /i ] /b Jacob b above, /b engraved on the Throne of Glory, b and descending and gazing at his image below. /b The angels subsequently became jealous of Jacob, and b wanted to endanger /b his life. b Immediately /b Jacob received divine protection, as the verse states: b “And behold, the Lord stood over him” /b (Genesis 28:13). b Rabbi Shimon ben Lakish says: Were it not written /b in a b verse it would be impossible to utter it, /b in deference to God, since it describes God as standing over Jacob to protect him from the angels b like a man who waves /b a fan b over his son /b to cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. b The land upon which you lie, /b to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: b What is the greatness /b of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? b Rabbi Yitzḥak says: /b This b teaches that the Holy One, Blessed be He, folded /b up b the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b ,The Gemara returns to the verses that describe Jacob wrestling with the angel. b “And he said: Let me go, for the dawn has risen. /b And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob b said to /b the angel: b Are you a thief, or are you a gambler [ i kuveyustus /i ], who is afraid of dawn? /b The angel b said to him: I am an angel, and from the day I was created my time to recite a song /b before God b has not arrived, until now. /b Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This b supports /b the opinion b of Rav Ḥael /b when he related what b Rav said. As Rav Ḥael said /b that b Rav said: Three groups of ministering angels recite a song every day /b from the verse “Holy, holy, holy is the Lord”; b one says: “Holy,” and /b another b one says: “Holy,” and /b another b one says: “Holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3).,The Gemara b raises an objection /b from the following i baraita /i : b The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people /b may b recite a song /b of praise to God b at any time, but ministering angels recite a song /b of praise b only one time per day. And some say /b that the ministering angels recite a song of praise b one time per week. And some say /b that they recite a song of praise b one time per month. And some say /b that they recite a song of praise b one time per year. And some say /b that they recite a song of praise b one time in /b every b seven years. And some say /b that they recite a song of praise b one time per Jubilee. And some say /b that they recite a song of praise b one time in /b the entire history of b the world. /b , b And /b furthermore, b the Jewish people mention the name /b of God b after two words, as it is stated: “Hear, Israel: The Lord /b our God, the Lord is one” (Deuteronomy 6:4). b But the ministering angels mention the name /b of God b only after three words, as it is written: /b “And one called unto another, and said: b “Holy, holy, holy is the Lord of hosts; /b the whole earth is full of His glory” (Isaiah 6:3)., b And the ministering angels do not recite /b their b song above until the Jewish people recite /b their song b below, /b on earth, b as it is stated: “When the morning stars sang together” /b (Job 38:7), referring to the Jewish people, who are compared to stars; b and /b only b then /b does the verse state: b “And all the sons of God shouted for joy,” /b which is a reference to the angels. This i baraita /i teaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: b Rather, /b Rav said that b one /b group of ministering angels b says: “Holy,” and /b another b one says: “Holy, holy,” and /b another b one says: “Holy, holy, holy is the Lord of hosts.” /b The Gemara challenges the statement of the i baraita /i that the angels mention the name of God only after three words: b But there is /b the verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: b Blessed be /b the glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels.
193. Athanasius, Against The Pagans, 38 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john damascene, john, gospel of, spiritual senses in Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 43
194. Porphyry, On Statues, 195 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 202
195. Porphyry, Aids To The Study of The Intelligibles, 29 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184
196. Porphyry, Commentary On Ptolemy'S 'Harmonics', 3.3 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
197. Porphyry, Philosophy From Oracles, 345 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 203
198. Porphyry, On The Cave of The Nymphs, 21-28, 32, 195 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 202
199. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 128, 164
58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא 58a. b to a bonfire, /b where the fire is in the center b and pots surround it. /b Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: b How /b should b the bed of Torah scholars /b be kept? He replied: It is acceptable b as long as there /b is b nothing except sandals beneath it during the summer, and shoes /b beneath it b during the rainy season, /b i.e., winter. b And /b the bed b of an ignoramus /b is b similar to a cluttered [ i balus /i ] storehouse, /b as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. b Rabbi Bena’a was marking /b burial b caves /b for the purpose of helping to prevent the contracting of ritual impurity. b When he arrived at the cave of Abraham, /b i.e., the Cave of Machpelah, b he encountered Eliezer, /b the b servant /b of b Abraham, who was standing before the entrance. /b Rabbi Bena’a b said to him: What is Abraham doing /b at this moment? Eliezer b said to him: /b He is b lying in the arms of Sarah, and she is examining his head. /b ,Rabbi Bena’a b said to him: Go tell him /b that b Bena’a is standing at the entrance, /b so that he should assume an appropriate position to receive a visitor. Eliezer b said to him: Let /b him, i.e., Rabbi Bena’a, b enter, /b since b it is known that there is no /b evil b inclination in this /b higher b world, /b so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He b entered, examined /b the cave in order to measure it, b and exited. /b , b When he arrived at the cave of Adam the first /b man, who is buried in the same area, b a Divine Voice emerged and said: You gazed upon the likeness of My image, /b i.e., Abraham, who is similar to the image of Adam the first man. b Do not gaze upon My image itself, /b i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: b But I need to mark the cave. /b The voice said to him: b As /b the measurements of the b dimensions of the outer /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the inner /b cave, where Adam is buried. The Gemara notes: b And according to the one who says /b that the Cave of Machpelah consists of b two chambers, this /b one b above that /b one, not two adjacent chambers, the voice said: b As /b the measurements of the b dimensions of the upper /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the lower /b cave. Therefore, there is no need to measure it., b Rabbi Bena’a says: I gazed at his, /b Adam’s, b two heels, and /b they shone so brightly that b they are similar to two suns. /b Along these lines, the Gemara states that b all /b people b compared to Sarah /b are b like a monkey compared to a human, /b as Sarah was exceedingly beautiful; b Sarah compared to Eve /b is b like a monkey compared to a human; Eve compared to Adam /b is b like a monkey compared to a human; /b and b Adam compared to the Divine Presence /b is b like a monkey compared to a human. /b ,It was also stated that b the beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the first /b man.,On the topic of burial caves, the Gemara relates that there was b a certain magus [ i amgusha /i ] who was rummaging /b through the graves of the b dead. When /b he b arrived at the /b burial b cave of Rav Tovi bar Mattana, /b Rav Tovi b grabbed him by his beard /b and would not release him. b Abaye came and said to /b Rav Tovi: b I beg of you /b to b release him. /b The magus b came again in another year, /b and Rav Tovi b grabbed him by his beard. Abaye came /b and requested that he release him, but Rav Tovi b did not release him, until /b Abaye b brought a scissors and cut his beard. /b ,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was b a certain /b individual b who said to /b his family before he died: b A barrel of earth to one of my sons, a barrel of bones to one of my sons, /b and b a barrel of wads /b of wool b to one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’a /b for guidance. Rabbi Bena’a b said to them: Do you have land /b that your father left as an inheritance? b They said to him: Yes. /b He asked: b Do you have livestock /b that your father left as an inheritance? They said: b Yes. /b He asked: b Do you have quilts [ i bistarkei /i ] /b that your father left as an inheritance? They said: b Yes. /b He said to them: b If so, this is what he said to you, /b i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was b a certain man who heard his wife saying to her daughter: Why do you not act clandestinely /b when you engage b in forbidden /b sexual intercourse? b That woman has, /b i.e., I have, b ten sons, and I have only one from your father, /b and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, b when /b that man b was dying he said to /b his family: b All of my property /b is left b to one son. /b , b They did not know /b to b which of them /b he intended to leave his property. b They came before Rabbi Bena’a /b for guidance, and b he said to /b the sons: b Go strike your father’s grave, until he rises and reveals to you to which of you he left /b his property. b They all went, /b but b that /b one b who was his son did not go. /b Rabbi Bena’a b said to them: All of /b the b property belongs to this /b son who did not go. The other brothers were angry. b They went and slandered [ i akhlu kuretza /i ] /b Rabbi Bena’a in b the king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without any /b evidence. The king’s guards b brought /b Rabbi Bena’a b and imprisoned him. /b , b The wife of /b Rabbi Bena’a b went /b and b said to /b the guards: b I had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water and /b give their b friends to drink from him, and they have not paid me /b his b value nor have they rented him. /b , b They did not know what she was saying to them. They said: Let us bring the wise /b man b of the Jews, and let him say /b what she meant. b They called Rabbi Bena’a, /b and b he said to them: She spoke to you of a water skin [ i zarnuka /i ]. /b In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. b They said: Since /b he is b so wise, let /b him b sit at the gate /b where the judges congregate b and render judgment. /b ,Rabbi Bena’a b saw that it was written upon the gate [ i be’abbula /i ]: Any judge who is summoned to judgment is not considered a judge, /b as judges must be above reproach. b He said to them: If that is so, /b then if b a person comes from elsewhere /b
200. Nag Hammadi, The Gospel of Philip, 56.13-56.15, 70.24-70.25, 71.4-71.8, 71.11-71.13, 71.16-71.21 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of •john, gospel of, prologue of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 251; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
201. Nag Hammadi, The Gospel of Thomas, 98, 82 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 359
202. Porphyry, Life of Plotinus, 16, 20, 3, 10 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 203
203. Nag Hammadi, The Hypostasis of The Archons, 6 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
204. Origen, Against Celsus, 2.1-2.7, 2.36, 4.92 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •gospel of john, anachronistic interpretations of •john, gospel of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 149; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
2.1. The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. And we call attention, in the first place, to this special question, viz., why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life. Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies poor among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit, - a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him to send to Joppa, to Simon surnamed Peter, Peter went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spoke unto him again the second time, What God has cleansed, call not common. Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and separated himself from them, fearing them that were of the circumcision; and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who seemed to be pillars gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself became as a Jew to the Jews, that he might gain the Jews? Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: What induced you, my fellow citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life? 2.2. Now, since we are upon the subject of Peter, and of the teachers of Christianity to the circumcision, I do not deem it out of place to quote a certain declaration of Jesus taken from the Gospel according to John, and to give the explanation of the same. For it is there related that Jesus said: I have yet many things to say unto you, but you cannot bear them now. Howbeit when He, the Spirit of truth, has come, He will guide you into all the truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak. And when we inquire what were the many things referred to in the passage which Jesus had to say to His disciples, but which they were not then able to bear, I have to observe that, probably because the apostles were Jews, and had been trained up according to the letter of the Mosaic law, He was unable to tell them what was the true law, and how the Jewish worship consisted in the pattern and shadow of certain heavenly things, and how future blessings were foreshadowed by the injunctions regarding meats and drinks, and festivals, and new moons, and sabbaths. These were many of the subjects which He had to explain to them; but as He saw that it was a work of exceeding difficulty to root out of the mind opinions that have been almost born with a man, and amid which he has been brought up till he reached the period of maturity, and which have produced in those who have adopted them the belief that they are divine, and that it is an act of impiety to overthrow them; and to demonstrate by the superiority of Christian doctrine, that is, by the truth, in a manner to convince the hearers, that such opinions were but loss and dung, He postponed such a task to a future season - to that, namely, which followed His passion and resurrection. For the bringing of aid unseasonably to those who were not yet capable of receiving it, might have overturned the idea which they had already formed of Jesus, as the Christ, and the Son of the living God. And see if there is not some well-grounded reason for such a statement as this, I have many things to say unto you, but you cannot bear them now; seeing there are many points in the law which require to be explained and cleared up in a spiritual sense, and these the disciples were in a manner unable to bear, having been born and brought up among Jews. I am of opinion, moreover, that since these rites were typical, and the truth was that which was to be taught them by the Holy Spirit, these words were added, When He has come who is the Spirit of truth, He will lead you into all the truth; as if He had said, into all the truth about those things which, being to you but types, you believed to constitute a true worship which you rendered unto God. And so, according to the promise of Jesus, the Spirit of truth came to Peter, saying to him, with regard to the four-footed beasts, and creeping things of the earth, and fowls of the air: Arise, Peter; kill, and eat. And the Spirit came to him while he was still in a state of superstitious ignorance; for he said, in answer to the divine command, Not so Lord; for I have never yet eaten anything common or unclean. He instructed him, however, in the true and spiritual meaning of meats, by saying, What God has cleansed, call not common. And so, after that vision, the Spirit of truth, which conducted Peter into all the truth, told him the many things which he was unable to bear when Jesus was still with him in the flesh. But I shall have another opportunity of explaining those matters, which are connected with the literal acceptation of the Mosaic law. 2.3. Our present object, however, is to expose the ignorance of Celsus, who makes this Jew of his address his fellow-citizen and the Israelitish converts in the following manner: What induced you to abandon the law of your fathers? etc. Now, how should they have abandoned the law of their fathers, who are in the habit of rebuking those who do not listen to its commands, saying, Tell me, you who read the law, do you not hear the law? For it is written, that Abraham had two sons; and so on, down to the place, which things are an allegory, etc.? And how have they abandoned the law of their fathers, who are ever speaking of the usages of their fathers in such words as these: Or does not the law say these things also? For it is written in the law of Moses, You shall not muzzle the mouth of the ox that treads out the grain. Does God care for oxen? Or says He it altogether for our sakes? For for our sakes it was written, and so on? Now, how confused is the reasoning of the Jew in regard to these matters (although he had it in his power to speak with greater effect) when he says: Certain among you have abandoned the usages of our fathers under a pretence of explanations and allegories; and some of you, although, as you pretend, interpreting them in a spiritual manner, nevertheless do observe the customs of our fathers; and some of you, without any such interpretation, are willing to accept Jesus as the subject of prophecy, and to keep the law of Moses according to the customs of the fathers, as having in the words the whole mind of the Spirit. Now how was Celsus able to see these things so clearly in this place, when in the subsequent parts of his work he makes mention of certain godless heresies altogether alien from the doctrine of Jesus, and even of others which leave the Creator out of account altogether, and does not appear to know that there are Israelites who are converts to Christianity, and who have not abandoned the law of their fathers? It was not his object to investigate everything here in the spirit of truth, and to accept whatever he might find to be useful; but he composed these statements in the spirit of an enemy, and with a desire to overthrow everything as soon as he heard it. 2.4. The Jew, then, continues his address to converts from his own nation thus: Yesterday and the day before, when we visited with punishment the man who deluded you, you became apostates from the law of your fathers; showing by such statements (as we have just demonstrated) anything but an exact knowledge of the truth. But what he advances afterwards seems to have some force, when he says: How is it that you take the beginning of your system from our worship, and when you have made some progress you treat it with disrespect, although you have no other foundation to show for your doctrines than our law? Now, certainly the introduction to Christianity is through the Mosaic worship and the prophetic writings; and after the introduction, it is in the interpretation and explanation of these that progress takes place, while those who are introduced prosecute their investigations into the mystery according to revelation, which was kept secret since the world began, but now is made manifest in the Scriptures of the prophets, and by the appearance of our Lord Jesus Christ. But they who advance in the knowledge of Christianity do not, as you allege, treat the things written in the law with disrespect. On the contrary, they bestow upon them greater honour, showing what a depth of wise and mysterious reasons is contained in these writings, which are not fully comprehended by the Jews, who treat them superficially, and as if they were in some degree even fabulous. And what absurdity should there be in our system - that is, the Gospel- having the law for its foundation, when even the Lord Jesus Himself said to those who would not believe upon Him: If you had believed Moses, you would have believed Me, for he wrote of Me. But if you do not believe his writings, how shall you believe My words? Nay, even one of the evangelists- Mark - says: The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Your face, who shall prepare Your way before You, which shows that the beginning of the Gospel is connected with the Jewish writings. What force, then, is there in the objection of the Jew of Celsus, that if any one predicted to us that the Son of God was to visit mankind, he was one of our prophets, and the prophet of our God? Or how is it a charge against Christianity, that John, who baptized Jesus, was a Jew? For although He was a Jew, it does not follow that every believer, whether a convert from heathenism or from Judaism, must yield a literal obedience to the law of Moses. 2.5. After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that he was punished by the Jews for his crimes, we shall not again take up the defense, being satisfied with what we have already said. But, in the next place, as this Jew of his disparages the doctrine regarding the resurrection of the dead, and the divine judgment, and of the rewards to be bestowed upon the just, and of the fire which is to devour the wicked, as being stale opinions, and thinks that he will overthrow Christianity by asserting that there is nothing new in its teaching upon these points, we have to say to him, that our Lord, seeing the conduct of the Jews not to be at all in keeping with the teaching of the prophets, inculcated by a parable that the kingdom of God would be taken from them, and given to the converts from heathenism. For which reason, now, we may also see of a truth that all the doctrines of the Jews of the present day are mere trifles and fables, since they have not the light that proceeds from the knowledge of the Scriptures; whereas those of the Christians are the truth, having power to raise and elevate the soul and understanding of man, and to persuade him to seek a citizenship, not like the earthly Jews here below, but in heaven. And this result shows itself among those who are able to see the grandeur of the ideas contained in the law and the prophets, and who are able to commend them to others. 2.6. But let it be granted that Jesus observed all the Jewish usages, including even their sacrificial observances, what does that avail to prevent our recognising Him as the Son of God? Jesus, then, is the Son of God, who gave the law and the prophets; and we, who belong to the Church, do not transgress the law, but have escaped the mythologizings of the Jews, and have our minds chastened and educated by the mystical contemplation of the law and the prophets. For the prophets themselves, as not resting the sense of these words in the plain history which they relate, nor in the legal enactments taken according to the word and letter, express themselves somewhere, when about to relate histories, in words like this, I will open my mouth in parables, I will utter hard sayings of old; and in another place, when offering up a prayer regarding the law as being obscure, and needing divine help for its comprehension, they offer up this prayer, Open my eyes, that I may behold wondrous things out of Your law. 2.7. Moreover, let them show where there is to be found even the appearance of language dictated by arrogance and proceeding from Jesus. For how could an arrogant man thus express himself, Learn of Me, for I am meek and lowly of heart, and you shall find rest for your souls? or how can He be styled arrogant, who after supper laid aside His garments in the presence of His disciples, and, after girding Himself with a towel, and pouring water into a basin, proceeded to wash the feet of each disciple, and rebuked him who was unwilling to allow them to be washed, with the words, Except I wash you, you have no part with Me? Or how could He be called such who said, I was among you, not as he that sits at meat, but as he that serves? And let any one show what were the falsehoods which He uttered, and let him point out what are great and what are small falsehoods, that he may prove Jesus to have been guilty of the former. And there is yet another way in which we may confute him. For as one falsehood is not less or more false than another, so one truth is not less or more true than another. And what charges of impiety he has to bring against Jesus, let the Jew of Celsus especially bring forward. Was it impious to abstain from corporeal circumcision, and from a literal Sabbath, and literal festivals, and literal new moons, and from clean and unclean meats, and to turn the mind to the good and true and spiritual law of God, while at the same time he who was an ambassador for Christ knew how to become to the Jews as a Jew, that he might gain the Jews, and to those who are under the law, as under the law, that he might gain those who are under the law? 2.36. Celsus next says: What is the nature of the ichor in the body of the crucified Jesus? Is it 'such as flows in the bodies of the immortal gods?' He puts this question in a spirit of mockery; but we shall show from the serious narratives of the Gospels, although Celsus may not like it, that it was no mythic and Homeric ichor which flowed from the body of Jesus, but that, after His death, one of the soldiers with a spear pierced His side, and there came thereout blood and water. And he that saw it bare record, and his record is true, and he knows that he says the truth. Now, in other dead bodies the blood congeals, and pure water does not flow forth; but the miraculous feature in the case of the dead body of Jesus was, that around the dead body blood and water flowed forth from the side. But if this Celsus, who, in order to find matter of accusation against Jesus and the Christians, extracts from the Gospel even passages which are incorrectly interpreted, but passes over in silence the evidences of the divinity of Jesus, would listen to divine portents, let him read the Gospel, and see that even the centurion, and they who with him kept watch over Jesus, on seeing the earthquake, and the events that occurred, were greatly afraid, saying, This man was the Son of God. 4.92. In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and among birds and serpents, and even foxes and wolves. For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, which exist in these animals.
205. Origen, On Prayer, 27.1-27.13 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •gospel, of john Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
206. Origen, On Jeremiah (Homilies 1-11), 5.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 190
207. Arnobius, Against The Gentiles, 2, 1 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186
208. Diogenes Laertius, Lives of The Philosophers, 1.84 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 371
1.84. It is also stated that he was a very effective pleader; but he was accustomed to use his powers of speech to a good end. Hence it is to this that Demodicus of Leros makes reference in the line:If you happen to be prosecuting a suit, plead as they do at Priene;and Hipponax thus: More powerful in pleading causes than Bias of Priene.This was the manner of his death. He had been pleading in defence of some client in spite of his great age. When he had finished speaking, he reclined his head on his grandson's bosom. The opposing counsel made a speech, the judges voted and gave their verdict in favour of the client of Bias, who, when the court rose, was found dead in his grandson's arms.
209. Origen, Commentary On John, 1.2.14, 1.2.12, 1.2.13, 1.3.17, 1.3.18, 1.3.19, 1.3.15, 1.3.16, 1.4.21, 1.4.22, 1.6.32, 1.6.33, 1.6.35, 1.6.36, 1.6.34, 1.8.45, 1.8.44, 1.19.109-111, 1.37.276, 1.37.275, 1.37.274, 1.37.273, 1.37.272, 1.37.271, 1.37.270, 1.37.269, 2.1.20, 2.1.19, 2.1.18, 2.1.17, 2.1.16, 2.1.23, 2.1.22, 2.1.21, 2.1.15, 2.1.14, 2.1.13, 2.1.12, 2.1.33, 2.1.32, 2.1.30, 2.1.29, 2.1.28, 2.1.27, 2.1.26, 2.1.25, 2.1.24, 2.1.31, 2.2.18, 2.3.29, 2.23.148, 6.39.196, 6.39.195, 6.39.194, 6.39.197, 10, 10.152, 10.209, 10.210, 10.211, 10.212, 10.213, 10.214, 10.215, 10.298, 10.299, 10.300, 10.301, 10.302, 10.303, 10.304, 10.305, 10.306, 20, 32.398, 118 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 149
210. Nag Hammadi, The Book of Thomas The Contender, 138 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 359
211. Cyril of Alexandria, Commentarii In Joannem, 1.3-1.4, 1.7, 1.9, 2.1-2.6, 2.8, 3.1-3.6, 4.1-4.3, 4.5-4.6, 5.3-5.5, 9.5, 10.1-10.2, 11.4-11.7, 11.9, 11.12, 12.1 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 161, 162, 164, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 192, 194
212. Ambrose, On Orthodox Faith, 4.1 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57
213. Augustine, On Christian Doctrine, 2.18 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •john damascene, john, gospel of, spiritual senses in Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 41, 42
2.18. 28. But whether the fact is as Varro has related, or is not so, still we ought not to give up music because of the superstition of the heathen, if we can derive anything from it that is of use for the understanding of Holy Scripture; nor does it follow that we must busy ourselves with their theatrical trumpery because we enter upon an investigation about harps and other instruments, that may help us to lay hold upon spiritual things. For we ought not to refuse to learn letters because they say that Mercury discovered them; nor because they have dedicated temples to Justice and Virtue, and prefer to worship in the form of stones things that ought to have their place in the heart, ought we on that account to forsake justice and virtue. Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master; and while he recognizes and acknowledges the truth, even in their religious literature, let him reject the figments of superstition, and let him grieve over and avoid men who, when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. Romans 1:21-23
214. Socrates Scholasticus, Ecclesiastical History, 7.7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •gospel of john, and nicene theology, harmonizing •gospel of john, as theological debate Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155
215. Syrianus, In Aristotelis Metaphysica Commentaria, 119 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 192
216. John Chrysostom, Homilies On Acts, 7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •gospel of john, and nicene theology, harmonizing Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102, 103
217. John Chrysostom, Homilies On John, 1.2, 12.2, 17.4, 21.3, 26.2, 29.3, 30.2, 31.1, 37.2, 38.4, 39.1, 40.3-40.4, 50.3, 70.2, 80.1, 87.1-87.3 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 103, 115, 116, 119, 149, 150; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 149
218. Sedulius, Carmen Paschale, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 174
219. Ambrose, On Noah And The Ark, 107-109, 111-113, 110 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 36
220. Sallustius, On The Gods, 4.9 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 208
221. Gregory of Nyssa, Contra Eunomium, 2.1.596, 3.1.137 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 191
222. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 151
223. Nonnus, Paraphrasis Sancti Evangelii Joannei (Fort. Auctore Nonno Alio, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 200
224. Julian (Emperor), Helios, None (4th cent. CE - 4th cent. CE)  Tagged with subjects: •john chrysostom, john, gospel of Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 172
225. Nonnus, Dionysiaca, 1.11-1.33, 35.31-35.72 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nonnus, paraphrase of the gospel of john Found in books: Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 53; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 242
226. John Chrysostom, Against The Jews, 1.1.6, 1.2.4, 1.3.2-1.3.3, 1.5.1, 1.6.6, 3.3.5, 8.8.5-8.8.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •gospel of john, vs. matthew •gospel of john, and nicene theology, harmonizing Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 116, 147
227. Proclus, Commentary On Plato'S Republic, 2.31-2.32 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184, 185, 192
228. Proclus, In Platonis Timaeum Commentarii, 1.76-1.78 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 208
230. Anon., Joseph And Aseneth, 13.11  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 155
231. Zeno, Testimonia Et Fragmenta, 1.179  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
234. De Providentia, Fragmenta, 1  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
235. Anon., Fragment Targum of Genesis, 28.12  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 127
236. Anon., Gospel of Peter, 6.21-9.34, 7.25, 7.26, 8.28, 12.52, 13.55  Tagged with subjects: •nan Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76
237. Sozomenus, Ecclesiastical History, 8.2  Tagged with subjects: •gospel of john, and nicene theology, harmonizing Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102
8.2. Nectarius died about this period, and lengthened debates were held on the ordination of a successor. They all voted for different individuals, and it seemed impossible for all to unite on one, and the time passed heavily. There was, however, at Antioch on the Orontes, a certain presbyter named John, a man of noble birth and of exemplary life, and possessed of such wonderful powers of eloquence and persuasion that he was declared by the sophist, Libanius the Syrian, to surpass all the orators of the age. When this sophist was on his death-bed he was asked by his friends who should take his place. It would have been John, replied he, had not the Christians taken him from us. Many of those who heard the discourses of John in the church were thereby excited to the love of virtue and to the reception of his own religious sentiments. For by living a divine life he imparted zeal from his own virtues to his hearers. He produced convictions similar to his own, because he did not enforce them by rhetorical art and strength, but expounded the sacred books with truth and sincerity. For a word which is ornamented by deeds customarily shows itself as worthy of belief; but without these the speaker appears as an impostor and a traitor to his own words, even though he teach earnestly. Approbation in both regards was due to John. He devoted himself to a prudent course of life and to a severe public career, while he also used a clear diction, united with brilliance in speech. His natural abilities were excellent, and he improved them by studying under the best masters. He learned rhetoric from Libanius, and philosophy from Andragathius. When it was expected that he would embrace the legal profession and take part in the career of an advocate, he determined to exercise himself in the sacred books and to practice philosophy according to the law of the Church. He had as teachers of this philosophy, Carterius and Diodorus, two celebrated presidents of ascetic institutions. Diodorus was afterwards the governor of the church of Tarsus, and, I have been informed, left many books of his own writings in which he explained the significance of the sacred words and avoided allegory. John did not receive the instructions of these men by himself, but persuaded Theodore and Maximus, who had been his companions under the instruction of Libanius, to accompany him. Maximus afterwards became bishop of Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in Cilicia. Theodore was well conversant with the sacred books and with the rest of the discipline of rhetoricians and philosophers. After studying the ecclesiastical laws, and frequenting the society of holy men, he was filled with admiration of the ascetic mode of life and condemned city life. He did not persevere in the same purpose, but after changing it, he was drawn to his former course of life; and, to justify his conduct, cited many examples from ancient history, with which he was well acquainted, and went back into the city. On hearing that he was engaged in business and intent on marriage, John composed an epistle, more divine in language and thought than the mind of man could produce, and sent it to him. Upon reading it, he repented and immediately gave up his possessions, renounced his intention of marrying, and was saved by the advice of John, and returned to the philosophic career. This seems to me a remarkable instance of the power of John's eloquence; for he readily forced conviction on the mind of one who was himself habituated to persuade and convince others. By the same eloquence, John attracted the admiration of the people; while he strenuously convicted sinners even in the churches, and antagonized with boldness all acts of injustice, as if they had been perpetrated against himself. This boldness pleased the people, but grieved the wealthy and the powerful, who were guilty of most of the vices which he denounced. Being, then, held in such high estimation by those who knew him by experience, and by those who were acquainted with him through the reports of others, John was adjudged worthy, in word and in deed, by all the subjects of the Roman Empire, to be the bishop of the church of Constantinople. The clergy and people were uimous in electing him; their choice was approved by the emperor, who also sent the embassy which should conduct him; and, to confer greater solemnity on his ordination, a council was convened. Not long after the letter of the emperor reached Asterius, the general of the East; he sent to desire John to repair to him, as if he had need of him. On his arrival, he at once made him get into his chariot, and conveyed him with dispatch to a military station, Pagras so-called, where he delivered him to the officers whom the emperor had sent in quest of him. Asterius acted very prudently in sending for John before the citizens of Antioch knew what was about to occur; for they would probably have excited a sedition, and have inflicted injury on others, or subjected themselves to acts of violence, rather than have suffered John to be taken from them. When John had arrived at Constantinople, and when the priests were assembled together, Theophilus opposed his ordination; and proposed as a candidate in his stead, a presbyter of his church named Isidore, who took charge of strangers and of the poor at Alexandria. I have been informed by persons who were acquainted with Isidore, that from his youth upwards he practiced the philosophic virtues, near Scetis. Others say that he had gained the friendship of Theophilus by being a participant and a familiar in a very perilous undertaking. For it is reported that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters respectively addressed to the emperor and to the tyrant, and sent him to Rome, desiring him to remain there until the termination of the war, when he was to deliver the gifts, with the letters, to him, who might prove the victor. Isidore acted according to his instructions, but the artifice was detected; and, fearful of being arrested, he fled to Alexandria. Theophilus from that period evinced much attachment towards him, and, with a view of recompensing his services, strove to raise him to the bishopric of Constantinople. But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John. He feared Eutropius, who was artfully eager for this ordination. Eutropius then presided over the imperial house, and they say he threatened Theophilus, that unless he would vote with the other bishops, he would have to defend himself against those who desired to accuse him; for many written accusations against him were at that time before the council.
238. Anon., Targumim of Genesis, 28.12  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
239. Jer., De Vir. Ill., 84  Tagged with subjects: •nonnus, paraphrase of the gospel of john Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 175
240. Juvencus, Elq, None  Tagged with subjects: •nan Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 175, 177, 185, 191, 192, 193, 195, 202
241. Nt, Jo, 1.10-1.12, 2.18, 2.22-2.23, 3.11-3.12, 4.46-4.54, 5.29, 11.45-11.46  Tagged with subjects: •nan Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 181, 191, 192, 193, 199, 201, 202
242. Cyril, Comm. In Jo., None  Tagged with subjects: •nonnus, paraphrase of the gospel of john Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 182
243. Anon., Ascension of Isaiah, 2.9-2.10, 4.14-4.15, 11.17  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 186, 195
244. New Testament, 1 Corinthians 108, 108, 110,, 3.2  Tagged with subjects: •gospel of john, and nicene theology, harmonizing Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 171
246. Anon., Letter of Aristeas, 6.26  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 43
229. The king spoke kindly to him and then asked the next, What is it that resembles beauty in value? And he said, 'Piety, for it is the pre-eminent form of beauty, and its power lies in love, which is the gift of God. This you have already acquired and with it all the blessings of life.'
247. Anon., Challah, 9.2, 9.5, 10.1-10.6, 10.8-10.9  Tagged with subjects: •peter, contrasted with john, gospel of Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 76, 88, 128
248. Mani, Kephalaia, 61.22-61.23  Tagged with subjects: •john, gospel of Found in books: Richter et al. (2015), Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies, 353
249. Anon., 2 Enoch, 30.8  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164, 184
250. Cyril of Jerusalem, Catechetical Lectures, 14.25  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 57
251. Anon., 3 Enoch, 1-2  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 114
252. Papyri, P.Ryl.Gr, 3.457, 3.463  Tagged with subjects: •john, gospel of Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 281
253. Anon., Apocalypse of Abraham, 20-21  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 123
254. Dead Sea Scrolls, Iqsa, 17-18, 22, 25, 28-29, 5-6, 8, 30  Tagged with subjects: •nan Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 188
255. Dead Sea Scrolls, '4Q521=4Qapocmess, 0  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
256. Dead Sea Scrolls, '4Q395=4Qmmtb, 0  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
257. Dead Sea Scrolls, '4Q341=‘4Qtherapeia’, 0  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
258. Iamblichus, De Anima, 19.25 (missingth cent. CE - iamblicusth cent. CE)  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184, 187, 188
259. Dead Sea Scrolls, '11Q19=11Qtemple, 45.12-45.14  Tagged with subjects: •john, gospel of Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
260. Papyri, P.Oxy., None  Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 281
262. Babylonian Talmud, Avodah Zarah, None  Tagged with subjects: •john (writer of gospel and gospel) Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246
8b. כל תלתין יומין בין א"ל מחמת הלולא ובין לא א"ל מחמת הלולא אסור מכאן ואילך אי א"ל מחמת הלולא אסור ואי לא אמר ליה מחמת הלולא שרי,וכי א"ל מחמת הלולא עד אימת אמר רב פפא עד תריסר ירחי שתא ומעיקרא מאימת אסור אמר רב פפא משמיה דרבא מכי רמו שערי באסינתי,ולבתר תריסר ירחי שתא שרי והא רב יצחק בריה דרב משרשיא איקלע לבי ההוא עובד כוכבים לבתר תריסר ירחי שתא ושמעיה דאודי ופירש ולא אכל שאני רב יצחק בריה דרב משרשיא דאדם חשוב הוא:,וקרטסים וכו': מאי קרטסים אמר רב יהודה אמר שמואל יום שתפסה בו רומי מלכות והתניא קרטסים ויום שתפסה בו רומי מלכות אמר רב יוסף שתי תפיסות תפסה רומי אחת בימי קלפטרא מלכתא ואחת שתפסה בימי יונים,דכי אתא רב דימי אמר תלתין ותרין קרבי עבדו רומאי בהדי יונאי ולא יכלו להו עד דשתפינהו לישראל בהדייהו והכי אתנו בהדייהו אי מינן מלכי מנייכו הפרכי אי מנייכו מלכי מינן הפרכי,ושלחו להו רומאי ליונאי עד האידנא עבידנא בקרבא השתא נעביד בדינא מרגלית ואבן טובה איזו מהן יעשה בסיס לחבירו שלחו להו מרגלית לאבן טובה,אבן טובה (ואינך) איזו מהן יעשה בסיס לחבירו אבן טובה לאינך אינך וספר תורה איזו מהן יעשה בסיס לחבירו אינך לספר תורה,שלחו להו [א"כ] אנן ספר תורה גבן וישראל בהדן כפו להו עשרין ושית שנין קמו להו בהימנותייהו בהדי ישראל מכאן ואילך אישתעבדו בהו,מעיקרא מאי דרוש ולבסוף מאי דרוש מעיקרא דרוש (בראשית לג, יב) נסעה ונלכה ואלכה לנגדך ולבסוף דרוש (בראשית לג, יד) יעבר נא אדני לפני עבדו,עשרין ושית שנין דקמו בהימנותייהו בהדי ישראל מנא לן דאמר רב כהנא כשחלה רבי ישמעאל בר יוסי שלחו ליה רבי אמור לנו שנים וג' דברים שאמרת לנו משום אביך,אמר להו מאה ושמנים שנה קודם שנחרב הבית פשטה מלכות הרשעה על ישראל פ' שנה עד לא חרב הבית גזרו טומאה על ארץ העמים ועל כלי זכוכית מ' שנה עד לא חרב הבית גלתה סנהדרין וישבה לה בחנות,למאי הלכתא א"ר יצחק בר אבדימי לומר שלא דנו דיני קנסות דיני קנסות סלקא דעתך והאמר רב יהודה אמר רב ברם זכור אותו האיש לטוב ורבי יהודה בן בבא שמו שאלמלא הוא נשתכחו דיני קנסות מישראל נשתכחו לגרסינהו,אלא בטלו דיני קנסות מישראל שגזרה מלכות הרשעה גזרה כל הסומך יהרג וכל הנסמך יהרג ועיר שסומכין בה תחרב ותחום שסומכין בו יעקר,מה עשה רבי יהודה בן בבא הלך וישב בין שני הרים גדולים ובין שתי עיירות גדולות בין ב' תחומי שבת בין אושא לשפרעם וסמך שם חמשה זקנים ר"מ ור' יהודה ור' יוסי ור"ש ורבי אלעזר בן שמוע ורב אויא מוסיף אף רבי נחמיה,כיון שהכירו בהם אויבים אמר להם בני רוצו אמרו לו רבי ואתה מה תהא עליך אמר להם הריני מוטל לפניהם כאבן שאין לה הופכין אמרו לא זזו משם עד שנעצו לגופו ג' מאות לולניאות של ברזל ועשאוהו לגופו ככברה,אמר רב נחמן בר יצחק לא תימא דיני קנסות אלא שלא דנו דיני נפשות,מ"ט כיון דחזו דנפישי להו רוצחין ולא יכלי למידן אמרו מוטב נגלי ממקום למקום כי היכי דלא ליחייבו,דכתיב (דברים יז, י) ועשית על פי הדבר אשר יגידו לך מן המקום ההוא מלמד שהמקום גורם:,מאה ושמנים ותו לא והתני רבי יוסי ברבי 8b. during b all /b the b thirty days /b that follow the wedding celebration, if the gentile invites a Jew to a feast, b whether he said /b to the Jew that the feast is b due to the wedding celebration or whether he did not say to him /b that the feast is b due to the wedding celebration, /b it is b prohibited /b to attend, as it is assumed the festivity is part of the wedding celebration. b From this /b point b forward, if he said to him /b that the feast is b due to the wedding celebration, /b it is b prohibited /b to participate, b but if he did not say to him /b that the feast is b due to the wedding celebration, /b it is b permitted /b to do so.,The Gemara asks: b And /b in a case b where he said to him /b that the feast is b due to the wedding celebration, until when /b is the feast assumed to be connected to idol worship? b Rav Pappa said: Until twelve months of the year /b have passed since the wedding. The Gemara asks: b And initially, /b before the wedding, b from when is it prohibited? Rav Pappa said in the name of Rava: From /b the time b when they cast barley into the mortars [ i ba’asintei /i ] /b to prepare beer for the wedding.,The Gemara asks: b And after the twelve months of the year /b have passed since the wedding, is it always b permitted /b to participate in a feast? b But Rav Yitzḥak, son of Rav Mesharshiyya, happened /b to come b to the house of a certain gentile after twelve months of the year /b had passed since his son’s wedding, b and he heard /b the gentile b giving thanks /b to his idol for the marriage of his son, b and he withdrew /b from the feast b and did not eat /b there. The Gemara answers: b Rav Yitzḥak, son of Rav Mesharshiyya, is different, as he is an important person /b and therefore his presence caused the gentile to rejoice.,§ The mishna teaches: b And Kratesis, /b and the day of the festival of their kings. The Gemara asks: b What /b is the festival of b Kratesis? Rav Yehuda said /b that b Shmuel said: /b It commemorates b the day when Rome seized /b control of b an empire. /b The Gemara asks: b But isn’t it taught /b in a i baraita /i : Two festivals are b Kratesis and the day when Rome seized /b control of b an empire? /b This indi-cates that Kratesis and the day when Rome seized control of an empire are two separate festivals. b Rav Yosef said: /b On b two /b separate occasions b Rome seized /b control of b an empire. One /b occurred b in the days of Queen Cleopatra, /b when they conquered Egypt, b and one /b happened much earlier, b when /b Rome b seized /b control b in the days of the Greeks. /b ,The Gemara elaborates: b As when Rav Dimi came /b from Eretz Yisrael b he said: The Romans waged thirty-two battles with the Greeks but were unable to /b defeat b them, until they formed a partnership with the Jewish people /b and finally vanquished the Greeks. b And this is the condition that they stipulated with /b the Jewish people: b If the kings /b come b from among us, the governors [ i hiparkhei /i ] /b will come b from among you; /b and b if the kings /b come b from among you, the governors /b will come b from among us. /b , b And the Romans sent /b the following message b to the Greeks: Until now, we /b attempted to resolve our conflict b through /b fighting b battles; now, let us /b settle the matter b by /b means of b judgment. /b In the case of b a pearl and a precious stone, which /b one b of them should serve as a base for the other? /b The Greeks b sent them /b in response: The b pearl /b should serve as the base b for /b the b precious stone, /b which has a greater value.,The Romans further inquired: If there was b a precious stone and an onyx [ i innakh /i ], /b a particularly valuable precious stone, b which /b one b of them should serve as a base for the other? /b The Greeks answered: The b precious stone /b should serve as the base b for /b the b onyx. /b Once again, the Romans asked: In the case of b an onyx and a Torah scroll, which /b one b of them should be serve as a base for the other? /b The Greeks responded: The b onyx /b should serve as the base b for the Torah scroll. /b ,The Romans b sent /b this response b to them: If /b that is b so, /b then you should submit to us, as b we have /b the b Torah scroll with us, and the Jewish people /b are b with us. /b The Romans are akin to the precious stone, and they are allied with the Jewish people who are akin to the onyx, and they possess the Torah scroll. The Romans therefore b forced /b the Greeks to surrender and took over their world domice. For b twenty-six years /b the Romans b stood faithfully with the Jewish people; from that /b point b forward, they subjugated them. /b ,The Gemara asks: b Initially, /b when the Romans acted faithfully, b what /b verse b did they interpret, and ultimately, /b when they subjugated the Jews, b what /b verse b did they interpret? Initially, they interpreted /b the verse where Esau said to Jacob upon their meeting: b “Let us take our journey, and let us go, and I will go before you” /b (Genesis 33:12). In this verse, Esau equates himself to Jacob, prefiguring the initial Roman treatment of the Jews. b And ultimately, they interpreted /b the verse that recites Jacob’s response to Esau: b “Let my lord, I pray you, pass over before his servant” /b (Genesis 33:14), demonstrating Jacob’s subjugation to Esau, and by extension that of the Jews to Rome.,The Gemara asks: With regard to the b twenty-six years during which /b the Romans b stood faithfully with the Jewish people, from where do we /b know that this was the case? The Gemara cites a proof. b As Rav Kahana says: When Rabbi Yishmael, son of Rabbi Yosei, fell ill, /b the Sages b sent /b the following message b to him: /b Our b teacher, tell us two or three statements that you /b once b told us in the name of your father, /b Rabbi Yosei ben Ḥalafta, as we do not remember the statements precisely.,Rabbi Yishmael, son of Rabbi Yosei, b said to them /b the following statements that were passed down to him by his father: b One hundred and eighty years before the /b Second b Temple was destroyed, the evil /b Roman b Empire stretched forth over Israel /b and ruled over them. b Eighty years before the Temple was destroyed, /b the Sages b decreed impurity on the land of the nations and on glass vessels. Forty years before the Temple was destroyed, the Sanhedrin was exiled /b from the Chamber of Hewn Stone b and sat in the store /b near the Temple Mount.,The Gemara asks: b With regard to what i halakha /i /b is it necessary to know where the Sanhedrin would convene? b Rabbi Yitzḥak bar Avdimi said: /b It is necessary in order b to say that they no /b longer b judged cases of fines. /b The Gemara asks: b Does it enter your mind /b that at this point the Sanhedrin no longer judged b cases of fines? But doesn’t Rav Yehuda say /b that b Rav says: Indeed [ i beram /i ], that man will be remembered favorably, and Rabbi Yehuda ben Bava is his name, as had it not been for him the laws of fines would have been forgotten from /b among b the Jewish people. /b The Gemara challenges that assertion: b Would /b the laws of fines actually b have been forgotten? Let /b the scholars b study them, /b so they will not be forgotten., b Rather, /b his intention was to say that b the laws of fines would have ceased /b to be implemented b from /b among b the Jewish people, /b as they would not have been able to adjudicate cases involving these i halakhot /i due to a lack of ordained judges. This is b because /b at one time b the wicked kingdom /b of Rome b issued decrees of religious persecution against the Jewish people /b with the aim of abolishing the chain of ordination and the authority of the Sages. They said that b anyone who ordains /b judges b will be killed, and anyone who is ordained will be killed, and the city in which they ordain /b the judges b will be destroyed, and /b the areas around b the boundary /b of the city b in which they ordain /b judges b will be uprooted. /b These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population., b What did /b Rabbi b Yehuda ben Bava do? He went and sat between two large mountains, and between two large cities, /b and b between two Shabbat boundaries: Between Usha and Shefaram, /b i.e., in a desolate place that was not associated with any particular city so that he would not endanger anyone not directly involved, b and there he ordained five Elders, /b namely: b Rabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. And Rav Avya adds /b that b Rabbi Neḥemya /b was b also /b among those ordained., b When /b their b enemies discovered them, /b Rabbi Yehuda ben Bava b said to /b the newly ordained rabbis: b My sons, run /b for your lives. b They said to him: /b Our b teacher, and what will be with you? /b Rabbi Yehuda ben Bava was elderly and unable to run. He b said to them: /b In any case, b I am cast before them like a stone that cannot be overturned; /b even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People b said /b about this incident: The Roman soldiers b did not move from there until they had inserted three hundred iron spears [ i lulniot /i ] into his body, making his body /b appear b like a sieve /b pierced with many holes. It can be inferred from this episode that there were ordained judges who could hear cases of fines for many years after the destruction of the Temple, in contrast to Rabbi Yitzḥak bar Avdimi’s statement., b Rav Naḥman bar Yitzḥak says /b in explanation: b Do not say /b that after the Sanhedrin was exiled from the Chamber of Hewn Stone they no longer judged cases of b fines; rather, /b emend the statement to say b that they no /b longer b judged /b cases of b capital law, /b as a court does not have the authority to hear capital cases when the Sanhedrin is not sitting in the Chamber of Hewn Stone.,The Gemara explains: b What is the reason /b that the members of the Sanhedrin ceased to meet in their proper place and thereby ended the adjudication of capital cases? b Once they saw that the murderers were so numerous and they were not able to judge /b them and punish them with death, b they said: /b It is b better that we should be exiled /b from the Chamber of Hewn Stone and move b from place to place, so that /b offenders b will not be /b deemed b liable /b to receive the death penalty in a time period when the court does not carry out their sentences.,The Gemara explains why a court may not adjudicate capital cases once the Sanhedrin has left the Chamber of Hewn Stone. b As it is written: “And you shall do according to the tenor of the sentence, which they shall declare to you from that place” /b (Deuteronomy 17:10). This verse b teaches that /b it is b the place /b where the Sanhedrin resides that b causes /b the judgment to take place. In other words, if the Sanhedrin has abandoned its proper place, the Chamber of Hewn Stone, all courts must cease judging capital cases.,The Gemara returns to the earlier comment of Rabbi Yishmael in the name of his father Rabbi Yosei ben Ḥalafta, that the Roman Empire ruled over Israel one hundred and eighty years before the second Temple was destroyed. The Gemara asks: Did Rome rule over Israel for b one hundred and eighty /b years before the destruction of the Temple b and no more? But didn’t Rabbi Yosei the Great, /b i.e., Rabbi Yosei ben Ḥalafta himself, b teach: /b
265. Eudorus, Testimonies And Fragments (Mazzarelli), 3-5, 25  Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144
266. Anon., Hekhalot Rabbati, 251-267, 269-277, 268  Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 335
267. Anon., Tanchuma (Buber), None  Tagged with subjects: •john, gospel of Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 14
269. Heraclitus, Allegoriae, 68.2, 72.4  Tagged with subjects: •john, gospel of Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 194
270. Anon., 4 Ezra, 8.20-8.21  Tagged with subjects: •gospel, of john •john, gospel of Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 126
8.20. "O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air, 8.21. whose throne is beyond measure and whose glory is beyond comprehension, before whom the hosts of angels stand trembling