The Ancient Mediterranean Religions Index Database

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697 results for "holy"

1. Septuagint, Tobit, 1.4, 1.6-1.8, 13.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115

2. Septuagint, Numbers, 23.7, 25.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •spirit, characterizations as, holy •spirit, holy spirit Found in books: Levison (2009), Filled with the Spirit, 135; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 116

3. Septuagint, Genesis, 1.2, 1.26-1.27, 2.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 142; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 31

4. Septuagint, Ezekiel, 37.9-37.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 371

5. Septuagint, Daniel (Theodotionis Versio), 4.8-4.9, 4.18, 5.11-5.12, 5.14, 6.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 129

6. Septuagint, Daniel, 5.12, 6.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 129

7. Septuagint, 1 Esdras, 6.23 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •spirit, holy Found in books: Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 14, 108, 109, 113

6.23. Then Darius commanded that search be made in the royal archives that were deposited in Babylon. And in Ecbatana, the fortress which is in the country of Media, a scroll was found in which this was recorded:

8. Septuagint, Psalms, 17.16, 50.13-50.14, 51.12-51.14, 103.29, 140.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 32, 142, 153

9. Septuagint, Susanna, 50, 45 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 128, 136; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570

10. Hebrew Bible, Jonah, 1.1-4.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit, and liturgy Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458

11. Hebrew Bible, Leviticus, 1.3, 1.5, 1.8-1.10, 1.12-1.13, 3.1, 3.6, 4.3, 4.6, 4.8-4.10, 4.12, 4.14, 4.17, 4.21, 6.5-6.6, 6.12-6.13, 9.7, 9.24, 10.1-10.2, 11.33, 14.5-14.51, 15.2-15.30, 16.1, 16.3, 16.5, 16.11-16.17, 16.19, 16.24-16.25, 16.27, 17.14-17.15, 19.18, 24.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 92; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56, 115, 223; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 83; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 70, 84, 102, 103, 108, 109, 110, 111, 112, 113, 139

1.3. "אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃", 1.5. "וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃", 1.8. "וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.9. "וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃", 1.12. "וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃", 1.13. "וְהַקֶּרֶב וְהַכְּרָעַיִם יִרְחַץ בַּמָּיִם וְהִקְרִיב הַכֹּהֵן אֶת־הַכֹּל וְהִקְטִיר הַמִּזְבֵּחָה עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", 3.1. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃", 3.1. "וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃", 3.6. "וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים לַיהוָה זָכָר אוֹ נְקֵבָה תָּמִים יַקְרִיבֶנּוּ׃", 4.3. "וְלָקַח הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כָּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃", 4.3. "אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן־בָּקָר תָּמִים לַיהוָה לְחַטָּאת׃", 4.6. "וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃", 4.8. "וְאֶת־כָּל־חֵלֶב פַּר הַחַטָּאת יָרִים מִמֶּנּוּ אֶת־הַחֵלֶב הַמְכַסֶּה עַל־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃", 4.9. "וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵיהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃", 4.12. "וְהוֹצִיא אֶת־כָּל־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה אֶל־מָקוֹם טָהוֹר אֶל־שֶׁפֶךְ הַדֶּשֶׁן וְשָׂרַף אֹתוֹ עַל־עֵצִים בָּאֵשׁ עַל־שֶׁפֶךְ הַדֶּשֶׁן יִשָּׂרֵף׃", 4.14. "וְנוֹדְעָה הַחַטָּאת אֲשֶׁר חָטְאוּ עָלֶיהָ וְהִקְרִיבוּ הַקָּהָל פַּר בֶּן־בָּקָר לְחַטָּאת וְהֵבִיאוּ אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד׃", 4.17. "וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃", 4.21. "וְהוֹצִיא אֶת־הַפָּר אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרַף אֹתוֹ כַּאֲשֶׁר שָׂרַף אֵת הַפָּר הָרִאשׁוֹן חַטַּאת הַקָּהָל הוּא׃", 6.5. "וְהָאֵשׁ עַל־הַמִּזְבֵּחַ תּוּקַד־בּוֹ לֹא תִכְבֶּה וּבִעֵר עָלֶיהָ הַכֹּהֵן עֵצִים בַּבֹּקֶר בַּבֹּקֶר וְעָרַךְ עָלֶיהָ הָעֹלָה וְהִקְטִיר עָלֶיהָ חֶלְבֵי הַשְּׁלָמִים׃", 6.6. "אֵשׁ תָּמִיד תּוּקַד עַל־הַמִּזְבֵּחַ לֹא תִכְבֶה׃", 6.12. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 6.13. "זֶה קָרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר־יַקְרִיבוּ לַיהוָה בְּיוֹם הִמָּשַׁח אֹתוֹ עֲשִׂירִת הָאֵפָה סֹלֶת מִנְחָה תָּמִיד מַחֲצִיתָהּ בַּבֹּקֶר וּמַחֲצִיתָהּ בָּעָרֶב׃", 9.7. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קְרַב אֶל־הַמִּזְבֵּחַ וַעֲשֵׂה אֶת־חַטָּאתְךָ וְאֶת־עֹלָתֶךָ וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם וַעֲשֵׂה אֶת־קָרְבַּן הָעָם וְכַפֵּר בַּעֲדָם כַּאֲשֶׁר צִוָּה יְהוָה׃", 9.24. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃", 10.1. "וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃", 10.1. "וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃", 10.2. "וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃", 10.2. "וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃", 11.33. "וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃", 14.5. "וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.5. "וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃", 14.6. "אֶת־הַצִּפֹּר הַחַיָּה יִקַּח אֹתָהּ וְאֶת־עֵץ הָאֶרֶז וְאֶת־שְׁנִי הַתּוֹלַעַת וְאֶת־הָאֵזֹב וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה בְּדַם הַצִּפֹּר הַשְּׁחֻטָה עַל הַמַּיִם הַחַיִּים׃", 14.7. "וְהִזָּה עַל הַמִּטַּהֵר מִן־הַצָּרַעַת שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה עַל־פְּנֵי הַשָּׂדֶה׃", 14.8. "וְכִבֶּס הַמִּטַּהֵר אֶת־בְּגָדָיו וְגִלַּח אֶת־כָּל־שְׂעָרוֹ וְרָחַץ בַּמַּיִם וְטָהֵר וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְיָשַׁב מִחוּץ לְאָהֳלוֹ שִׁבְעַת יָמִים׃", 14.9. "וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃", 14.11. "וְהֶעֱמִיד הַכֹּהֵן הַמְטַהֵר אֵת הָאִישׁ הַמִּטַּהֵר וְאֹתָם לִפְנֵי יְהוָה פֶּתַח אֹהֶל מוֹעֵד׃", 14.12. "וְלָקַח הַכֹּהֵן אֶת־הַכֶּבֶשׂ הָאֶחָד וְהִקְרִיב אֹתוֹ לְאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם תְּנוּפָה לִפְנֵי יְהוָה׃", 14.13. "וְשָׁחַט אֶת־הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הַחַטָּאת וְאֶת־הָעֹלָה בִּמְקוֹם הַקֹּדֶשׁ כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן קֹדֶשׁ קָדָשִׁים הוּא׃", 14.14. "וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃", 14.15. "וְלָקַח הַכֹּהֵן מִלֹּג הַשָּׁמֶן וְיָצַק עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃", 14.16. "וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית וְהִזָּה מִן־הַשֶּׁמֶן בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃", 14.17. "וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃", 14.18. "וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃", 14.19. "וְעָשָׂה הַכֹּהֵן אֶת־הַחַטָּאת וְכִפֶּר עַל־הַמִּטַּהֵר מִטֻּמְאָתוֹ וְאַחַר יִשְׁחַט אֶת־הָעֹלָה׃", 14.21. "וְאִם־דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם לִתְנוּפָה לְכַפֵּר עָלָיו וְעִשָּׂרוֹן סֹלֶת אֶחָד בָּלוּל בַּשֶּׁמֶן לְמִנְחָה וְלֹג שָׁמֶן׃", 14.22. "וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה׃", 14.23. "וְהֵבִיא אֹתָם בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה׃", 14.24. "וְלָקַח הַכֹּהֵן אֶת־כֶּבֶשׂ הָאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה׃", 14.25. "וְשָׁחַט אֶת־כֶּבֶשׂ הָאָשָׁם וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן עַל־תְּנוּךְ אֹזֶן־הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃", 14.26. "וּמִן־הַשֶּׁמֶן יִצֹק הַכֹּהֵן עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃", 14.27. "וְהִזָּה הַכֹּהֵן בְּאֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃", 14.28. "וְנָתַן הַכֹּהֵן מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל־מְקוֹם דַּם הָאָשָׁם׃", 14.29. "וְהַנּוֹתָר מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר לְכַפֵּר עָלָיו לִפְנֵי יְהוָה׃", 14.31. "אֵת אֲשֶׁר־תַּשִּׂיג יָדוֹ אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה עַל־הַמִּנְחָה וְכִפֶּר הַכֹּהֵן עַל הַמִּטַּהֵר לִפְנֵי יְהוָה׃", 14.32. "זֹאת תּוֹרַת אֲשֶׁר־בּוֹ נֶגַע צָרָעַת אֲשֶׁר לֹא־תַשִּׂיג יָדוֹ בְּטָהֳרָתוֹ׃", 14.33. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 14.34. "כִּי תָבֹאוּ אֶל־אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לָכֶם לַאֲחֻזָּה וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם׃", 14.35. "וּבָא אֲשֶׁר־לוֹ הַבַּיִת וְהִגִּיד לַכֹּהֵן לֵאמֹר כְּנֶגַע נִרְאָה לִי בַּבָּיִת׃", 14.36. "וְצִוָּה הַכֹּהֵן וּפִנּוּ אֶת־הַבַּיִת בְּטֶרֶם יָבֹא הַכֹּהֵן לִרְאוֹת אֶת־הַנֶּגַע וְלֹא יִטְמָא כָּל־אֲשֶׁר בַּבָּיִת וְאַחַר כֵּן יָבֹא הַכֹּהֵן לִרְאוֹת אֶת־הַבָּיִת׃", 14.37. "וְרָאָה אֶת־הַנֶּגַע וְהִנֵּה הַנֶּגַע בְּקִירֹת הַבַּיִת שְׁקַעֲרוּרֹת יְרַקְרַקֹּת אוֹ אֲדַמְדַּמֹּת וּמַרְאֵיהֶן שָׁפָל מִן־הַקִּיר׃", 14.38. "וְיָצָא הַכֹּהֵן מִן־הַבַּיִת אֶל־פֶּתַח הַבָּיִת וְהִסְגִּיר אֶת־הַבַּיִת שִׁבְעַת יָמִים׃", 14.39. "וְשָׁב הַכֹּהֵן בַּיּוֹם הַשְּׁבִיעִי וְרָאָה וְהִנֵּה פָּשָׂה הַנֶּגַע בְּקִירֹת הַבָּיִת׃", 14.41. "וְאֶת־הַבַּיִת יַקְצִעַ מִבַּיִת סָבִיב וְשָׁפְכוּ אֶת־הֶעָפָר אֲשֶׁר הִקְצוּ אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃", 14.42. "וְלָקְחוּ אֲבָנִים אֲחֵרוֹת וְהֵבִיאוּ אֶל־תַּחַת הָאֲבָנִים וְעָפָר אַחֵר יִקַּח וְטָח אֶת־הַבָּיִת׃", 14.43. "וְאִם־יָשׁוּב הַנֶּגַע וּפָרַח בַּבַּיִת אַחַר חִלֵּץ אֶת־הָאֲבָנִים וְאַחֲרֵי הִקְצוֹת אֶת־הַבַּיִת וְאַחֲרֵי הִטּוֹחַ׃", 14.44. "וּבָא הַכֹּהֵן וְרָאָה וְהִנֵּה פָּשָׂה הַנֶּגַע בַּבָּיִת צָרַעַת מַמְאֶרֶת הִוא בַּבַּיִת טָמֵא הוּא׃", 14.45. "וְנָתַץ אֶת־הַבַּיִת אֶת־אֲבָנָיו וְאֶת־עֵצָיו וְאֵת כָּל־עֲפַר הַבָּיִת וְהוֹצִיא אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃", 14.46. "וְהַבָּא אֶל־הַבַּיִת כָּל־יְמֵי הִסְגִּיר אֹתוֹ יִטְמָא עַד־הָעָרֶב׃", 14.47. "וְהַשֹּׁכֵב בַּבַּיִת יְכַבֵּס אֶת־בְּגָדָיו וְהָאֹכֵל בַּבַּיִת יְכַבֵּס אֶת־בְּגָדָיו׃", 14.48. "וְאִם־בֹּא יָבֹא הַכֹּהֵן וְרָאָה וְהִנֵּה לֹא־פָשָׂה הַנֶּגַע בַּבַּיִת אַחֲרֵי הִטֹּחַ אֶת־הַבָּיִת וְטִהַר הַכֹּהֵן אֶת־הַבַּיִת כִּי נִרְפָּא הַנָּגַע׃", 14.49. "וְלָקַח לְחַטֵּא אֶת־הַבַּיִת שְׁתֵּי צִפֳּרִים וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃", 14.51. "וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃", 15.2. "דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם אֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא׃", 15.2. "וְכֹל אֲשֶׁר תִּשְׁכַּב עָלָיו בְּנִדָּתָהּ יִטְמָא וְכֹל אֲשֶׁר־תֵּשֵׁב עָלָיו יִטְמָא׃", 15.3. "וְעָשָׂה הַכֹּהֵן אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה וְכִפֶּר עָלֶיהָ הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹב טֻמְאָתָהּ׃", 15.3. "וְזֹאת תִּהְיֶה טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת־זוֹבוֹ אוֹ־הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא׃", 15.4. "כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃", 15.5. "וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.6. "וְהַיֹּשֵׁב עַל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.7. "וְהַנֹּגֵעַ בִּבְשַׂר הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.8. "וְכִי־יָרֹק הַזָּב בַּטָּהוֹר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.9. "וְכָל־הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא׃", 15.11. "וְכֹל אֲשֶׁר יִגַּע־בּוֹ הַזָּב וְיָדָיו לֹא־שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.12. "וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב יִשָּׁבֵר וְכָל־כְּלִי־עֵץ יִשָּׁטֵף בַּמָּיִם׃", 15.13. "וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃", 15.14. "וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃", 15.15. "וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃", 15.16. "וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃", 15.17. "וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.18. "וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃", 15.19. "וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃", 15.21. "וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.22. "וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.23. "וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃", 15.24. "וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃", 15.25. "וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃", 15.26. "כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃", 15.27. "וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃", 15.28. "וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃", 15.29. "וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃", 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", 16.3. "כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃", 16.3. "בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃", 16.5. "וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃", 16.11. "וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃", 16.12. "וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃", 16.13. "וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃", 16.14. "וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃", 16.15. "וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃", 16.16. "וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃", 16.17. "וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃", 16.19. "וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃", 16.24. "וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃", 16.25. "וְאֵת חֵלֶב הַחַטָּאת יַקְטִיר הַמִּזְבֵּחָה׃", 16.27. "וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃", 17.14. "כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃", 17.15. "וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 24.3. "מִחוּץ לְפָרֹכֶת הָעֵדֻת בְּאֹהֶל מוֹעֵד יַעֲרֹךְ אֹתוֹ אַהֲרֹן מֵעֶרֶב עַד־בֹּקֶר לִפְנֵי יְהוָה תָּמִיד חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃",

1.3. "If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD.", 1.5. "And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting.", 1.8. "And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar;", 1.9. "but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 1.10. "And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish.", 1.12. "And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar.", 1.13. "But the inwards and the legs shall he wash with water; and the priest shall offer the whole, and make it smoke upon the altar; it is a burnt-offering, an offering made by fire, of a sweet savour unto the LORD.", 3.1. "And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD.", 3.6. "And if his offering for a sacrifice of peace-offerings unto the LORD be of the flock, male or female, he shall offer it without blemish.", 4.3. "if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering.", 4.6. "And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary.", 4.8. "And all the fat of the bullock of the sin-offering he shall take off from it; the fat that covereth the inwards, and all the fat that is upon the inwards,", 4.9. "and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by kidneys,", 4.10. "as it is taken off from the ox of the sacrifice of peace-offerings; and the priest shall make them smoke upon the altar of burnt-offering.", 4.12. "even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out shall it be burnt.", 4.14. "when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin-offering, and bring it before the tent of meeting.", 4.17. "And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil.", 4.21. "And he shall carry forth the bullock without the camp, and burn it as he burned the first bullock; it is the sin-offering for the assembly.", 6.5. "And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest shall kindle wood on it every morning; and he shall lay the burnt-offering in order upon it, and shall make smoke thereon the fat of the peace-offerings.", 6.6. "Fire shall be kept burning upon the altar continually; it shall not go out.", 6.12. "And the LORD spoke unto Moses, saying:", 6.13. "This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed: the tenth part of an ephah of fine flour for a meal-offering perpetually, half of it in the morning, and half thereof in the evening.", 9.7. "And Moses said unto Aaron: ‘Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and present the offering of the people, and make atonement for them; as the LORD commanded.’", 9.24. "And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces.", 10.1. "And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them.", 10.2. "And there came forth fire from before the LORD, and devoured them, and they died before the LORD.", 11.33. "And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.", 14.5. "And the priest shall command to kill one of the birds in an earthen vessel over running water.", 14.6. "As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.", 14.7. "And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field.", 14.8. "And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and he shall be clean; and after that he may come into the camp, but shall dwell outside his tent seven days.", 14.9. "And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off; and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean.", 14.10. "And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and one log of oil.", 14.11. "And the priest that cleanseth him shall set the man that is to be cleansed, and those things, before the LORD, at the door of the tent of meeting.", 14.12. "And the priest shall take one of the he-lambs, and offer him for a guilt-offering, and the log of oil, and wave them for a wave-offering before the LORD.", 14.13. "And he shall kill the he-lamb in the place where they kill the sin-offering and the burnt-offering, in the place of the sanctuary; for as the sin-offering is the priest’s, so is the guilt-offering; it is most holy.", 14.14. "And the priest shall take of the blood of the guilt-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.", 14.15. "And the priest shall take of the log of oil, and pour it into the palm of his own left hand.", 14.16. "And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD.", 14.17. "And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering.", 14.18. "And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD.", 14.19. "And the priest shall offer the sin-offering, and make atonement for him that is to be cleansed because of his uncleanness; and afterward he shall kill the burnt-offering.", 14.20. "And the priest shall offer the burnt-offering and the meal-offering upon the altar; and the priest shall make atonement for him, and he shall be clean.", 14.21. "And if he be poor, and his means suffice not, then he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil;", 14.22. "and two turtle-doves, or two young pigeons, such as his means suffice for; and the one shall be a sin-offering, and the other a burnt-offering.", 14.23. "And on the eighth day he shall bring them for his cleansing unto the priest, unto the door of the tent of meeting, before the LORD.", 14.24. "And the priest shall take the lamb of the guilt-offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD.", 14.25. "And he shall kill the lamb of the guilt-offering, and the priest shall take of the blood of the guilt-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.", 14.26. "And the priest shall pour of the oil into the palm of his own left hand.", 14.27. "And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD.", 14.28. "And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the guilt-offering.", 14.29. "And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make atonement for him before the LORD.", 14.30. "And he shall offer one of the turtle-doves, or of the young pigeons, such as his means suffice for;", 14.31. "even such as his means suffice for, the one for a sin-offering, and the other for a burnt-offering, with the meal-offering; and the priest shall make atonement for him that is to be cleansed before the LORD.", 14.32. "This is the law of him in whom is the plague of leprosy, whose means suffice not for that which pertaineth to his cleansing.", 14.33. "And the LORD spoke unto Moses and unto Aaron, saying:", 14.34. "When ye are come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;", 14.35. "then he that owneth the house shall come and tell the priest, saying: ‘There seemeth to me to be as it were a plague in the house.’", 14.36. "And the priest shall command that they empty the house, before the priest go in to see the plague, that all that is in the house be not made unclean; and afterward the priest shall go in to see the house.", 14.37. "And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow streaks, greenish or reddish, and the appearance thereof be lower than the wall;", 14.38. "then the priest shall go out of the house to the door of the house, and shut up the house seven days.", 14.39. "And the priest shall come again the seventh day, and shall look; and, behold, if the plague be spread in the walls of the house;", 14.40. "then the priest shall command that they take out the stones in which the plague is, and cast them into an unclean place without the city.", 14.41. "And he shall cause the house to be scraped within round about, and they shall pour out the mortar that they scrape off without the city into an unclean place.", 14.42. "And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.", 14.43. "And if the plague come again, and break out in the house, after that the stones have been taken out, and after the house hath been scraped, and after it is plastered;", 14.44. "then the priest shall come in and look; and, behold, if the plague be spread in the house, it is a maligt leprosy in the house: it is unclean.", 14.45. "And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house; and he shall carry them forth out of the city into an unclean place.", 14.46. "Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.", 14.47. "And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.", 14.48. "And if the priest shall come in, and look, and, behold, the plague hath not spread in the house, after the house was plastered; then the priest shall pronounce the house clean, because the plague is healed.", 14.49. "And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop.", 14.50. "And he shall kill one of the birds in an earthen vessel over running water.", 14.51. "And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times.", 15.2. "Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean.", 15.3. "And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.", 15.4. "Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. .", 15.5. "And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.6. "And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.7. "And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.8. "And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.9. "And what saddle soever he that hath the issue rideth upon shall be unclean.", 15.10. "And whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.11. "And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.12. "And the earthen vessel, which he that hath the issue toucheth, shall be broken; and every vessel of wood shall be rinsed in water.", 15.13. "And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean.", 15.14. "And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest.", 15.15. "And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue.", 15.16. "And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even.", 15.17. "And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even.", 15.18. "The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even.", 15.19. "And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.", 15.20. "And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.", 15.21. "And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.22. "And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.23. "And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.", 15.24. "And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. .", 15.25. "And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.", 15.26. "Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity.", 15.27. "And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.", 15.28. "But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.", 15.29. "And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting.", 15.30. "And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness.", 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", 16.3. "Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.", 16.5. "And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.", 16.11. "And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.", 16.12. "And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil.", 16.13. "And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.", 16.14. "And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times.", 16.15. "Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover.", 16.16. "And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.", 16.17. "And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.", 16.19. "And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.", 16.24. "And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people.", 16.25. "And the fat of the sin-offering shall he make smoke upon the altar.", 16.27. "And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.", 17.14. "For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.", 17.15. "And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean.", 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.", 24.3. "Without the veil of the testimony, in the tent of meeting, shall Aaron order it from evening to morning before the LORD continually; it shall be a statute for ever throughout your generations.",

12. Hebrew Bible, Malachi, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 74

13. Hebrew Bible, Job, 0.8, 1.1-1.12, 2.6-2.10, 3.3-3.6, 3.8, 14.1-14.5, 18.5, 21.17, 32.8-32.9, 33.14-33.15, 33.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 456; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 214; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 278; Levison (2009), Filled with the Spirit, 128; Levison (2023), The Greek Life of Adam and Eve. 897; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 277; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 60; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 244

1.1. "הֲלֹא־את [אַתָּה] שַׂכְתָּ בַעֲדוֹ וּבְעַד־בֵּיתוֹ וּבְעַד כָּל־אֲשֶׁר־לוֹ מִסָּבִיב מַעֲשֵׂה יָדָיו בֵּרַכְתָּ וּמִקְנֵהוּ פָּרַץ בָּאָרֶץ׃", 1.1. "אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃", 1.2. "וַיִּוָּלְדוּ לוֹ שִׁבְעָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃", 1.2. "וַיָּקָם אִיּוֹב וַיִּקְרַע אֶת־מְעִלוֹ וַיָּגָז אֶת־רֹאשׁוֹ וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃", 1.3. "וַיְהִי מִקְנֵהוּ שִׁבְעַת אַלְפֵי־צֹאן וּשְׁלֹשֶׁת אַלְפֵי גְמַלִּים וַחֲמֵשׁ מֵאוֹת צֶמֶד־בָּקָר וַחֲמֵשׁ מֵאוֹת אֲתוֹנוֹת וַעֲבֻדָּה רַבָּה מְאֹד וַיְהִי הָאִישׁ הַהוּא גָּדוֹל מִכָּל־בְּנֵי־קֶדֶם׃", 1.4. "וְהָלְכוּ בָנָיו וְעָשׂוּ מִשְׁתֶּה בֵּית אִישׁ יוֹמוֹ וְשָׁלְחוּ וְקָרְאוּ לִשְׁלֹשֶׁת אחיתיהם [אַחְיוֹתֵיהֶם] לֶאֱכֹל וְלִשְׁתּוֹת עִמָּהֶם׃", 1.5. "וַיְהִי כִּי הִקִּיפוּ יְמֵי הַמִּשְׁתֶּה וַיִּשְׁלַח אִיּוֹב וַיְקַדְּשֵׁם וְהִשְׁכִּים בַּבֹּקֶר וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וּבֵרֲכוּ אֱלֹהִים בִּלְבָבָם כָּכָה יַעֲשֶׂה אִיּוֹב כָּל־הַיָּמִים׃", 1.6. "וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃", 1.7. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 1.8. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃", 1.9. "וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃", 1.11. "וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃", 1.12. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃", 2.6. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃", 2.7. "וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד [וְעַד] קָדְקֳדוֹ׃", 2.8. "וַיִּקַּח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵפֶר׃", 2.9. "וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃", 3.3. "יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃", 3.4. "הַיּוֹם הַהוּא יְהִי חֹשֶׁךְ אַל־יִדְרְשֵׁהוּ אֱלוֹהַּ מִמָּעַל וְאַל־תּוֹפַע עָלָיו נְהָרָה׃", 3.5. "יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן־עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם׃", 3.6. "הַלַּיְלָה הַהוּא יִקָּחֵהוּ אֹפֶל אַל־יִחַדְּ בִּימֵי שָׁנָה בְּמִסְפַּר יְרָחִים אַל־יָבֹא׃", 3.8. "יִקְּבֻהוּ אֹרְרֵי־יוֹם הָעֲתִידִים עֹרֵר לִוְיָתָן׃", 14.1. "וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃", 14.1. "אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃", 14.2. "תִּתְקְפֵהוּ לָנֶצַח וַיַּהֲלֹךְ מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ׃", 14.2. "כְּצִיץ יָצָא וַיִּמָּל וַיִּבְרַח כַּצֵּל וְלֹא יַעֲמוֹד׃", 14.3. "אַף־עַל־זֶה פָּקַחְתָּ עֵינֶךָ וְאֹתִי תָבִיא בְמִשְׁפָּט עִמָּךְ׃", 14.4. "מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃", 14.5. "אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃", 18.5. "גַּם אוֹר רְשָׁעִים יִדְעָךְ וְלֹא־יִגַּהּ שְׁבִיב אִשּׁוֹ׃", 21.17. "כַּמָּה נֵר־רְשָׁעִים יִדְעָךְ וְיָבֹא עָלֵימוֹ אֵידָם חֲבָלִים יְחַלֵּק בְּאַפּוֹ׃", 32.8. "אָכֵן רוּחַ־הִיא בֶאֱנוֹשׁ וְנִשְׁמַת שַׁדַּי תְּבִינֵם׃", 32.9. "לֹא־רַבִּים יֶחְכָּמוּ וּזְקֵנִים יָבִינוּ מִשְׁפָּט׃", 33.14. "כִּי־בְאַחַת יְדַבֶּר־אֵל וּבִשְׁתַּיִם לֹא יְשׁוּרֶנָּה׃", 33.15. "בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים בִּתְנוּמוֹת עֲלֵי מִשְׁכָּב׃", 33.29. "הֶן־כָּל־אֵלֶּה יִפְעַל־אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם־גָּבֶר׃",

1.1. "THERE was a man in the land of Uz, whose name was Job; and that man was whole-hearted and upright, and one that feared God, and shunned evil.", 1.2. "And there were born unto him seven sons and three daughters.", 1.3. "His possessions also were seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east.", 1.4. "And his sons used to go and hold a feast in the house of each one upon his day; and they would send and invite their three sisters to eat and to drink with them.", 1.5. "And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all; for Job said: ‘It may be that my sons have sinned, and blasphemed God in their hearts.’ Thus did Job continually.", 1.6. "Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them.", 1.7. "And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 1.8. "And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’", 1.9. "Then Satan answered the LORD, and said: ‘Doth Job fear God for nought?", 1.10. "Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land.", 1.11. "But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’", 1.12. "And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD.", 2.6. "And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’", 2.7. "So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot even unto his crown.", 2.8. "And he took him a potsherd to scrape himself therewith; and he sat among the ashes.", 2.9. "Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’", 2.10. "But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips.", 3.3. "Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’", 3.4. "Let that day be darkness; Let not God inquire after it from above, Neither let the light shine upon it.", 3.5. "Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it.", 3.6. "As for that night, let thick darkness seize upon it; Let it not rejoice among the days of the year; Let it not come into the number of the months.", 3.8. "Let them curse it that curse the day, Who are ready to rouse up leviathan.", 14.1. "Man that is born of a woman Is of few days, and full of trouble.", 14.2. "He cometh forth like a flower, and withereth; He fleeth also as a shadow, and continueth not.", 14.3. "And dost Thou open Thine eyes upon such a one, And bringest me into judgment with Thee?", 14.4. "Who can bring a clean thing out of an unclean? not one.", 14.5. "Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;", 18.5. "Yea, the light of the wicked shall be put out, And the spark of his fire shall not shine.", 21.17. "How oft is it that the lamp of the wicked is put out? That their calamity cometh upon them? That He distributeth pains in His anger?", 32.8. "But it is a spirit in man, And the breath of the Almighty, that giveth them understanding.", 32.9. "It is not the great that are wise, Nor the aged that discern judgment.", 33.14. "For God speaketh in one way, Yea in two, though man perceiveth it not.", 33.15. "In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed;", 33.29. "Lo, all these things doth God work, Twice, yea thrice, with a man,",

14. Hebrew Bible, Proverbs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 251

24.22. "כִּי־פִתְאֹם יָקוּם אֵידָם וּפִיד שְׁנֵיהֶם מִי יוֹדֵעַ׃",

24.22. "For their calamity shall rise suddenly; And who knoweth the ruin from them both?",

15. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 197

89.35. "לֹא־אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה׃",

89.35. "My covet will I not profane, Nor alter that which is gone out of My lips.",

16. Hebrew Bible, Ruth, 4.2-4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 191

4.2. "וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃", 4.2. "וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃", 4.3. "וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ מָכְרָה נָעֳמִי הַשָּׁבָה מִשְּׂדֵה מוֹאָב׃", 4.4. "וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי אִם־תִּגְאַל גְּאָל וְאִם־לֹא יִגְאַל הַגִּידָה לִּי ואדע [וְאֵדְעָה] כִּי אֵין זוּלָתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ וַיֹּאמֶר אָנֹכִי אֶגְאָל׃", 4.5. "וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קניתי [קָנִיתָה] לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃", 4.6. "וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לגאול־[לִגְאָל־] לִי פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי כִּי לֹא־אוּכַל לִגְאֹל׃", 4.7. "וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃", 4.8. "וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ וַיִּשְׁלֹף נַעֲלוֹ׃",

4.2. "And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down.", 4.3. "And he said unto the near kinsman: ‘Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech’s;", 4.4. "and I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.’ And he said: ‘I will redeem it.’", 4.5. "Then said Boaz: ‘What day thou buyest the field of the hand of Naomi—hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?’", 4.6. "And the near kinsman said: ‘I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.’—", 4.7. "Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.—", 4.8. "So the near kinsman said unto Boaz: ‘Buy it for thyself.’ And he drew off his shoe.",

17. Hebrew Bible, Zephaniah, 3.8-3.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit, and liturgy •holiness, holy spirit Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 143

3.8. "לָכֵן חַכּוּ־לִי נְאֻם־יְהוָה לְיוֹם קוּמִי לְעַד כִּי מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקָבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כָּל־הָאָרֶץ׃", 3.9. "כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד׃", 3.11. "בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ בִּי כִּי־אָז אָסִיר מִקִּרְבֵּךְ עַלִּיזֵי גַּאֲוָתֵךְ וְלֹא־תוֹסִפִי לְגָבְהָה עוֹד בְּהַר קָדְשִׁי׃", 3.12. "וְהִשְׁאַרְתִּי בְקִרְבֵּךְ עַם עָנִי וָדָל וְחָסוּ בְּשֵׁם יְהוָה׃", 3.13. "שְׁאֵרִית יִשְׂרָאֵל לֹא־יַעֲשׂוּ עַוְלָה וְלֹא־יְדַבְּרוּ כָזָב וְלֹא־יִמָּצֵא בְּפִיהֶם לְשׁוֹן תַּרְמִית כִּי־הֵמָּה יִרְעוּ וְרָבְצוּ וְאֵין מַחֲרִיד׃", 3.14. "רָנִּי בַּת־צִיּוֹן הָרִיעוּ יִשְׂרָאֵל שִׂמְחִי וְעָלְזִי בְּכָל־לֵב בַּת יְרוּשָׁלִָם׃", 3.15. "הֵסִיר יְהוָה מִשְׁפָּטַיִךְ פִּנָּה אֹיְבֵךְ מֶלֶךְ יִשְׂרָאֵל יְהוָה בְּקִרְבֵּךְ לֹא־תִירְאִי רָע עוֹד׃", 3.16. "בַּיּוֹם הַהוּא יֵאָמֵר לִירוּשָׁלִַם אַל־תִּירָאִי צִיּוֹן אַל־יִרְפּוּ יָדָיִךְ׃", 3.17. "יְהוָה אֱלֹהַיִךְ בְּקִרְבֵּך גִּבּוֹר יוֹשִׁיעַ יָשִׂישׂ עָלַיִךְ בְּשִׂמְחָה יַחֲרִישׁ בְּאַהֲבָתוֹ יָגִיל עָלַיִךְ בְּרִנָּה׃", 3.18. "נוּגֵי מִמּוֹעֵד אָסַפְתִּי מִמֵּךְ הָיוּ מַשְׂאֵת עָלֶיהָ חֶרְפָּה׃", 3.19. "הִנְנִי עֹשֶׂה אֶת־כָּל־מְעַנַּיִךְ בָּעֵת הַהִיא וְהוֹשַׁעְתִּי אֶת־הַצֹּלֵעָה וְהַנִּדָּחָה אֲקַבֵּץ וְשַׂמְתִּים לִתְהִלָּה וּלְשֵׁם בְּכָל־הָאָרֶץ בָּשְׁתָּם׃",

3.8. "Therefore wait ye for Me, saith the LORD, Until the day that I rise up to the prey; For My determination is to gather the nations, That I may assemble the kingdoms, To pour upon them Mine indignation, Even all My fierce anger; For all the earth shall be devoured With the fire of My jealousy.", 3.9. "For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent.", 3.10. "From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My dispersed, As Mine offering.", 3.11. "In that day shalt thou not be ashamed for all thy doings, Wherein thou hast transgressed against Me; For then I will take away out of the midst of thee Thy proudly exulting ones, And thou shalt no more be haughty In My holy mountain.", 3.12. "And I will leave in the midst of thee An afflicted and poor people, And they shall take refuge in the name of the LORD.", 3.13. "The remt of Israel shall not do iniquity, Nor speak lies, Neither shall a deceitful tongue be found in their mouth; For they shall feed and lie down, And none shall make them afraid.", 3.14. "Sing, O daughter of Zion, Shout, O Israel; Be glad and rejoice with all the heart, O daughter of Jerusalem.", 3.15. "The LORD hath taken away thy judgments, He hath cast out thine enemy; The King of Israel, even the LORD, is in the midst of thee; Thou shalt not fear evil any more.", 3.16. "In that day it shall be said to Jerusalem: ‘Fear thou not; O Zion, let not thy hands be slack.", 3.17. "The LORD thy God is in the midst of thee, A Mighty One who will save; He will rejoice over thee with joy, He will be silent in His love, He will joy over thee with singing.’", 3.18. "I will gather them that are far from the appointed season, who are of thee, That hast borne the burden of reproach.", 3.19. "Behold, at that time I will deal with all them that afflict thee; And I will save her that is lame, And gather her that was driven away; And I will make them to be a praise and a name, Whose shame hath been in all the earth.",

18. Hebrew Bible, Hosea, 4.1, 5.6, 6.6, 9.7, 10.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit •theology, christian, holy spirit •spirit, characterizations as,, holiest holiness •spirit, holy Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 92; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 191; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 119

4.1. "וְאָכְלוּ וְלֹא יִשְׂבָּעוּ הִזְנוּ וְלֹא יִפְרֹצוּ כִּי־אֶת־יְהוָה עָזְבוּ לִשְׁמֹר׃", 4.1. "שִׁמְעוּ דְבַר־יְהוָה בְּנֵי יִשְׂרָאֵל כִּי רִיב לַיהוָה עִם־יוֹשְׁבֵי הָאָרֶץ כִּי אֵין־אֱמֶת וְאֵין־חֶסֶד וְאֵין־דַּעַת אֱלֹהִים בָּאָרֶץ׃", 5.6. "בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת־יְהוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם׃", 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", 9.7. "בָּאוּ יְמֵי הַפְּקֻדָּה בָּאוּ יְמֵי הַשִׁלֻּם יֵדְעוּ יִשְׂרָאֵל אֱוִיל הַנָּבִיא מְשֻׁגָּע אִישׁ הָרוּחַ עַל רֹב עֲוֺנְךָ וְרַבָּה מַשְׂטֵמָה׃", 10.5. "לְעֶגְלוֹת בֵּית אָוֶן יָגוּרוּ שְׁכַן שֹׁמְרוֹן כִּי־אָבַל עָלָיו עַמּוֹ וּכְמָרָיו עָלָיו יָגִילוּ עַל־כְּבוֹדוֹ כִּי־גָלָה מִמֶּנּוּ׃",

4.1. "Hear the word of the LORD, ye children of Israel! For the LORD hath a controversy with the inhabitants of the land, Because there is no truth, nor mercy, Nor knowledge of God in the land.", 5.6. "With their flocks and with their herds they shall go To seek the LORD, but they shall not find Him; He hath withdrawn Himself from them.", 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", 9.7. "The days of visitation are come, The days of recompense are come, Israel shall know it. The prophet is a fool, the man of the spirit is mad! For the multitude of thine iniquity, the enmity is great.", 10.5. "The inhabitants of Samaria shall be in dread For the calves of Beth-aven; For the people thereof shall mourn over it, And the priests thereof shall tremble for it, For its glory, because it is departed from it.",

19. Hebrew Bible, Genesis, 1, 1.1, 1.2, 1.3, 1.4, 1.6, 1.7, 1.26, 1.27, 2, 2.2, 2.3, 2.4, 2.5, 2.7, 2.8, 2.16, 2.17, 2.24, 2.25, 3, 3.1, 3.6, 3.7, 3.8, 3.19, 3.20, 3.22, 3.23, 3.24, 4, 4.25, 5, 5.1, 5.2, 6, 6.1, 6.3, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 8, 8.21, 9, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 12.7, 14, 15, 15.6, 15.17, 15.18, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 20.4, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 23.8, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 38.18, 39, 40, 41.38, 41.45, 43.25, 43.26, 43.27, 43.28, 43.29, 43.30, 43.31, 45.1, 45.2, 45.3, 45.4, 45.5, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 49.1, 49.2, 49.8, 49.9, 49.10, 49.11, 49.12, 49.33-50.26, 220, 221, 267 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 20

1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃",

1.3. "And God said: ‘Let there be light.’ And there was light.",

20. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 113

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׃",

15.1. "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.",

21. Hebrew Bible, Esther, 2.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55

2.5. "אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן־שִׁמְעִי בֶּן־קִישׁ אִישׁ יְמִינִי׃",

2.5. "There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite,",

22. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 243

23. Hebrew Bible, Song of Songs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 197

6.10. Who is she that looketh forth as the dawn, Fair as the moon, Clear as the sun, Terrible as an army with banners?

24. Hebrew Bible, Joel, 1.1, 2, 2.28, 2.28-3.2, 2.29, 2.30, 2.31, 2.32, 3, 3.1, 3.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 113; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 133; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 8; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 569

25. Hebrew Bible, Micah, 3.8, 4.2, 5.4, 7.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •spirit, characterizations as,, holiest holiness •holy spirit •holy spirit xiv, •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 191; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 194; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43

3.8. "וְאוּלָם אָנֹכִי מָלֵאתִי כֹחַ אֶת־רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹ׃", 4.2. "וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 5.4. "וְהָיָה זֶה שָׁלוֹם אַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בְּאַרְמְנֹתֵינוּ וַהֲקֵמֹנוּ עָלָיו שִׁבְעָה רֹעִים וּשְׁמֹנָה נְסִיכֵי אָדָם׃", 7.4. "טוֹבָם כְּחֵדֶק יָשָׁר מִמְּסוּכָה יוֹם מְצַפֶּיךָ פְּקֻדָּתְךָ בָאָה עַתָּה תִהְיֶה מְבוּכָתָם׃",

3.8. "But I truly am full of power by the spirit of the LORD, and of justice, and of might, to declare unto Jacob his transgression, and to Israel his sin.", 4.2. "And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 5.4. "And this shall be peace: When the Assyrian shall come into our land, And when he shall tread in our palaces, Then shall we raise against him seven shepherds, And eight princes among men.", 7.4. "The best of them is as a brier; The most upright is worse than a thorn hedge; The day of thy watchmen, even thy visitation, is come; Now shall be their perplexity.",

26. Hebrew Bible, Numbers, 6.2, 6.24, 6.25, 6.26, 11.16, 11.17, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 14.4, 19, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.13, 19.17, 19.20, 19.21, 22, 22.28, 22.32, 22.33, 22.36-23.6, 24.2, 24.3, 24.10, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 31.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 134

27. Hebrew Bible, Judges, 3.9-3.10, 9.12, 11.29, 13.25, 14.6, 14.19, 15.14, 16.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Levison (2009), Filled with the Spirit, 135, 372; Levison (2023), The Greek Life of Adam and Eve. 897; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570

3.9. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃", 9.12. "וַיֹּאמְרוּ הָעֵצִים לַגָּפֶן לְכִי־אַתְּ מלוכי [מָלְכִי] עָלֵינוּ׃", 11.29. "וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃", 13.25. "וַתָּחֶל רוּחַ יְהוָה לְפַעֲמוֹ בְּמַחֲנֵה־דָן בֵּין צָרְעָה וּבֵין אֶשְׁתָּאֹל׃", 14.6. "וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וּמְאוּמָה אֵין בְּיָדוֹ וְלֹא הִגִּיד לְאָבִיו וּלְאִמּוֹ אֵת אֲשֶׁר עָשָׂה׃", 14.19. "וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיֵּרֶד אַשְׁקְלוֹן וַיַּךְ מֵהֶם שְׁלֹשִׁים אִישׁ וַיִּקַּח אֶת־חֲלִיצוֹתָם וַיִּתֵּן הַחֲלִיפוֹת לְמַגִּידֵי הַחִידָה וַיִּחַר אַפּוֹ וַיַּעַל בֵּית אָבִיהוּ׃", 15.14. "הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃", 16.15. "וַתֹּאמֶר אֵלָיו אֵיךְ תֹּאמַר אֲהַבְתִּיךְ וְלִבְּךָ אֵין אִתִּי זֶה שָׁלֹשׁ פְּעָמִים הֵתַלְתָּ בִּי וְלֹא־הִגַּדְתָּ לִּי בַּמֶּה כֹּחֲךָ גָדוֹל׃",

3.9. "And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.", 3.10. "And the spirit of the Lord came upon him, and he judged Yisra᾽el, and went out to war: and the Lord delivered Kushan-rish῾atayim, king of Aram, into his hand; and his hand prevailed against Kushan-rish῾atayim.", 9.12. "Then said the trees to the vine, Come thou, and reign over us.", 11.29. "Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon.", 13.25. "And the spirit of the Lord began to move him in Maĥane-dan between Żor῾a and Eshta᾽ol.", 14.6. "And the spirit of the Lord came mightily upon him, and he tore him as he would have torn a kid, and he had nothing in his hand: but he told not his father or his mother what he had done.", 14.19. "And the spirit of the Lord came upon him, and he went down to Ashqelon, and slew thirty men of them, and took their clothing, and gave the changes of garments to them who had expounded the riddle. And his anger burned, and he went up to his father’s house.", 15.14. "And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands.", 16.15. "And she said to him, How canst thou say, I love thee, when thy heart is not with me? thou hast mocked me these three times, and hast not told me in what thy great strength lies.",

28. Hebrew Bible, 2 Kings, 2.16, 13.18-13.19, 13.23, 13.25, 19.15, 21.13-21.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy spirit, lukan conception •holy spirit, ot roles •holiness, holy spirit •spirit, holy •spirit, characterizations as, holy •holy spirit Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201; Levison (2009), Filled with the Spirit, 31; Levison (2023), The Greek Life of Adam and Eve. 897; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 137, 163

2.16. "וַיֹּאמְרוּ אֵלָיו הִנֵּה־נָא יֵשׁ־אֶת־עֲבָדֶיךָ חֲמִשִּׁים אֲנָשִׁים בְּנֵי־חַיִל יֵלְכוּ נָא וִיבַקְשׁוּ אֶת־אֲדֹנֶיךָ פֶּן־נְשָׂאוֹ רוּחַ יְהוָה וַיַּשְׁלִכֵהוּ בְּאַחַד הֶהָרִים אוֹ בְּאַחַת הגיאות [הַגֵּאָיוֹת] וַיֹּאמֶר לֹא תִשְׁלָחוּ׃", 13.18. "וַיֹּאמֶר קַח הַחִצִּים וַיִּקָּח וַיֹּאמֶר לְמֶלֶךְ־יִשְׂרָאֵל הַךְ־אַרְצָה וַיַּךְ שָׁלֹשׁ־פְּעָמִים וַיַּעֲמֹד׃", 13.19. "וַיִּקְצֹף עָלָיו אִישׁ הָאֱלֹהִים וַיֹּאמֶר לְהַכּוֹת חָמֵשׁ אוֹ־שֵׁשׁ פְּעָמִים אָז הִכִּיתָ אֶת־אֲרָם עַד־כַּלֵּה וְעַתָּה שָׁלֹשׁ פְּעָמִים תַּכֶּה אֶת־אֲרָם׃", 13.23. "וַיָּחָן יְהוָה אֹתָם וַיְרַחֲמֵם וַיִּפֶן אֲלֵיהֶם לְמַעַן בְּרִיתוֹ אֶת־אַבְרָהָם יִצְחָק וְיַעֲקֹב וְלֹא אָבָה הַשְׁחִיתָם וְלֹא־הִשְׁלִיכָם מֵעַל־פָּנָיו עַד־עָתָּה׃", 13.25. "וַיָּשָׁב יְהוֹאָשׁ בֶּן־יְהוֹאָחָז וַיִּקַּח אֶת־הֶעָרִים מִיַּד בֶּן־הֲדַד בֶּן־חֲזָאֵל אֲשֶׁר לָקַח מִיַּד יְהוֹאָחָז אָבִיו בַּמִּלְחָמָה שָׁלֹשׁ פְּעָמִים הִכָּהוּ יוֹאָשׁ וַיָּשֶׁב אֶת־עָרֵי יִשְׂרָאֵל׃", 19.15. "וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃", 21.13. "וְנָטִיתִי עַל־יְרוּשָׁלִַם אֵת קָו שֹׁמְרוֹן וְאֶת־מִשְׁקֹלֶת בֵּית אַחְאָב וּמָחִיתִי אֶת־יְרוּשָׁלִַם כַּאֲשֶׁר־יִמְחֶה אֶת־הַצַּלַּחַת מָחָה וְהָפַךְ עַל־פָּנֶיהָ׃", 21.14. "וְנָטַשְׁתִּי אֵת שְׁאֵרִית נַחֲלָתִי וּנְתַתִּים בְּיַד אֹיְבֵיהֶם וְהָיוּ לְבַז וְלִמְשִׁסָּה לְכָל־אֹיְבֵיהֶם׃",

2.16. "And they said unto him: ‘Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master; lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley.’ And he said: ‘Ye shall not send.’", 13.18. "And he said: ‘Take the arrows’; and he took them. And he said unto the king of Israel: ‘Smite upon the ground’; and he smote thrice, and stayed.", 13.19. "And the man of God was wroth with him, and said: ‘Thou shouldest have smitten five or six times; then hadst thou smitten Aram till thou hadst consumed it; whereas now thou shalt smite Aram but thrice.’", 13.23. "But the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of His covet with Abraham, Isaac, and Jacob, and would not destroy them, neither hath He cast them from His presence until now.", 13.25. "And Jehoash the son of Jehoahaz took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war. Three times did Joash smite him, and recovered the cities of Israel.", 19.15. "And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.", 21.13. "And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab; and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down.", 21.14. "And I will cast off the remt of Mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies;",

29. Hebrew Bible, 1 Samuel, 1.1-1.2, 1.24-1.28, 2.10, 10.6-10.10, 11.6, 15.11, 16.13-16.14, 17.12, 20.41, 25.25, 28.12-28.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy spirit •spirit, holy •spirit, characterizations as, holy •holy spirit, lukan conception •holy spirit, ot roles Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55, 63; Karfíková (2012), Grace and the Will According to Augustine, 72; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 240; Levison (2009), Filled with the Spirit, 135, 250, 372; Levison (2023), The Greek Life of Adam and Eve. 897; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 218

1.1. "וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־יְהוָה וּבָכֹה תִבְכֶּה׃", 1.1. "וַיְהִי אִישׁ אֶחָד מִן־הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן־יְרֹחָם בֶּן־אֱלִיהוּא בֶּן־תֹּחוּ בֶן־צוּף אֶפְרָתִי׃", 1.2. "וְלוֹ שְׁתֵּי נָשִׁים שֵׁם אַחַת חַנָּה וְשֵׁם הַשֵּׁנִית פְּנִנָּה וַיְהִי לִפְנִנָּה יְלָדִים וּלְחַנָּה אֵין יְלָדִים׃", 1.2. "וַיְהִי לִתְקֻפוֹת הַיָּמִים וַתַּהַר חַנָּה וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שְׁמוּאֵל כִּי מֵיְהוָה שְׁאִלְתִּיו׃", 1.24. "וַתַּעֲלֵהוּ עִמָּהּ כַּאֲשֶׁר גְּמָלַתּוּ בְּפָרִים שְׁלֹשָׁה וְאֵיפָה אַחַת קֶמַח וְנֵבֶל יַיִן וַתְּבִאֵהוּ בֵית־יְהוָה שִׁלוֹ וְהַנַּעַר נָעַר׃", 1.25. "וַיִּשְׁחֲטוּ אֶת־הַפָּר וַיָּבִיאוּ אֶת־הַנַּעַר אֶל־עֵלִי׃", 1.26. "וַתֹּאמֶר בִּי אֲדֹנִי חֵי נַפְשְׁךָ אֲדֹנִי אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה לְהִתְפַּלֵּל אֶל־יְהוָה׃", 1.27. "אֶל־הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וַיִּתֵּן יְהוָה לִי אֶת־שְׁאֵלָתִי אֲשֶׁר שָׁאַלְתִּי מֵעִמּוֹ׃", 1.28. "וְגַם אָנֹכִי הִשְׁאִלְתִּהוּ לַיהוָה כָּל־הַיָּמִים אֲשֶׁר הָיָה הוּא שָׁאוּל לַיהוָה וַיִּשְׁתַּחוּ שָׁם לַיהוָה׃", 10.6. "וְצָלְחָה עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר׃", 10.7. "וְהָיָה כִּי תבאינה [תָבֹאנָה] הָאֹתוֹת הָאֵלֶּה לָךְ עֲשֵׂה לְךָ אֲשֶׁר תִּמְצָא יָדֶךָ כִּי הָאֱלֹהִים עִמָּךְ׃", 10.8. "וְיָרַדְתָּ לְפָנַי הַגִּלְגָּל וְהִנֵּה אָנֹכִי יֹרֵד אֵלֶיךָ לְהַעֲלוֹת עֹלוֹת לִזְבֹּחַ זִבְחֵי שְׁלָמִים שִׁבְעַת יָמִים תּוֹחֵל עַד־בּוֹאִי אֵלֶיךָ וְהוֹדַעְתִּי לְךָ אֵת אֲשֶׁר תַּעֲשֶׂה׃", 10.9. "וְהָיָה כְּהַפְנֹתוֹ שִׁכְמוֹ לָלֶכֶת מֵעִם שְׁמוּאֵל וַיַּהֲפָךְ־לוֹ אֱלֹהִים לֵב אַחֵר וַיָּבֹאוּ כָּל־הָאֹתוֹת הָאֵלֶּה בַּיּוֹם הַהוּא׃", 11.6. "וַתִּצְלַח רוּחַ־אֱלֹהִים עַל־שָׁאוּל בשמעו [כְּשָׁמְעוֹ] אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּחַר אַפּוֹ מְאֹד׃", 15.11. "נִחַמְתִּי כִּי־הִמְלַכְתִּי אֶת־שָׁאוּל לְמֶלֶךְ כִּי־שָׁב מֵאַחֲרַי וְאֶת־דְּבָרַי לֹא הֵקִים וַיִּחַר לִשְׁמוּאֵל וַיִּזְעַק אֶל־יְהוָה כָּל־הַלָּיְלָה׃", 16.13. "וַיִּקַּח שְׁמוּאֵל אֶת־קֶרֶן הַשֶּׁמֶן וַיִּמְשַׁח אֹתוֹ בְּקֶרֶב אֶחָיו וַתִּצְלַח רוּחַ־יְהוָה אֶל־דָּוִד מֵהַיּוֹם הַהוּא וָמָעְלָה וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ הָרָמָתָה׃", 16.14. "וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃", 17.12. "וְדָוִד בֶּן־אִישׁ אֶפְרָתִי הַזֶּה מִבֵּית לֶחֶם יְהוּדָה וּשְׁמוֹ יִשַׁי וְלוֹ שְׁמֹנָה בָנִים וְהָאִישׁ בִּימֵי שָׁאוּל זָקֵן בָּא בַאֲנָשִׁים׃", 20.41. "הַנַּעַר בָּא וְדָוִד קָם מֵאֵצֶל הַנֶּגֶב וַיִּפֹּל לְאַפָּיו אַרְצָה וַיִּשְׁתַּחוּ שָׁלֹשׁ פְּעָמִים וַיִּשְּׁקוּ אִישׁ אֶת־רֵעֵהוּ וַיִּבְכּוּ אִישׁ אֶת־רֵעֵהוּ עַד־דָּוִד הִגְדִּיל׃", 25.25. "אַל־נָא יָשִׂים אֲדֹנִי אֶת־לִבּוֹ אֶל־אִישׁ הַבְּלִיַּעַל הַזֶּה עַל־נָבָל כִּי כִשְׁמוֹ כֶּן־הוּא נָבָל שְׁמוֹ וּנְבָלָה עִמּוֹ וַאֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת־נַעֲרֵי אֲדֹנִי אֲשֶׁר שָׁלָחְתָּ׃", 28.12. "וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃", 28.13. "וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃", 28.14. "וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃", 28.15. "וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃", 28.16. "וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃", 28.17. "וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃", 28.18. "כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃", 28.19. "וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃",

1.1. "Now there was a certain man of Ramatayim-żofim, in mount Efrayim, and his name was Elqana, the son of Yeroĥam, the son of Elihu the son of Toĥu, the son of Żuf, an Efratite:", 1.2. "and he had two wives; the name of the one was Ĥanna, and the name of the other Peninna: and Peninna had children, but Ĥanna had no children.", 1.24. "And when she had weaned him, she took him up with her, with three bullocks, and one efa of flour, and a bottle of wine, and brought him to the house of the Lord in Shilo: and the child was young.", 1.25. "And they slew a bullock, and brought the child to ῾Eli.", 1.26. "And she said, O my lord, as thy soul lives, my lord, I am the woman that stood by thee here, praying to the Lord.", 1.27. "For this child I prayed; and the Lord has given me my petition which I asked of him:", 1.28. "therefore also I have presented him to the Lord; as long as he lives he shall be devoted to the Lord. And he bowed down to the Lord there.", 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.", 10.6. "and the spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.", 10.7. "And let it be, when these signs are come to thee, that thou do as occasion serve thee; for God is with thee.", 10.8. "And thou shalt go down before me to Gilgal; and, behold, I will come down to thee, to offer burnt offerings, and to make sacrifices of peace offerings; seven days shalt thou tarry, till I come to thee, and show thee what thou shalt do.", 10.9. "And it was so, that when he had turned his back to go from Shemu᾽el, God gave him another heart: and all those signs came to pass that day.", 10.10. "And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them.", 11.6. "And the spirit of God came upon Sha᾽ul when he heard those tidings, and his anger burned greatly.", 15.11. "I regret that I have set up Sha᾽ul to be king: for he is turned back from following me, and he has not performed my commandments. And it grieved Shemu᾽el; and he cried to the Lord all night.", 16.13. "Then Shemu᾽el took the horn of oil, and anointed him in the midst of his brothers; and the spirit of the Lord came upon David from that day onwards. So Shemu᾽el rose up, and went to Rama.", 16.14. "But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him.", 17.12. "Now David was the son of that Efrati of Bet-leĥem-yehuda, whose name was Yishay; and he had eight sons: and the man was old in the days of Sha᾽ul, an aged man.", 20.41. "And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded.", 25.25. "Let not my lord, I pray thee, take heed of this worthless fellow, Naval: for as his name is, so is he; Naval is his name, and folly is with him: but I thy handmaid did not see the young men of my lord, whom thou didst send.", 28.12. "And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul.", 28.13. "And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.", 28.14. "And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself.", 28.15. "And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do.", 28.16. "Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?", 28.17. "And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:", 28.18. "because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day.", 28.19. "Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.",

30. Hebrew Bible, Habakkuk, 2.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •spirit, holy spirit Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 322

2.20. "But the LORD is in His holy temple; Let all the earth keep silence before Him.",

31. Hebrew Bible, Isaiah, 1.30, 2, 2.2, 2.3, 2.4, 2.10, 4.4, 6, 6.6, 6.9, 6.10, 7.14, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 18.1, 18.2, 19.25, 21, 24.14, 24.15, 27.9, 27.13, 28.16, 29.5, 29.6, 30.1, 30.13, 31.3, 32.15, 34.11, 37.16, 38.12, 40.3, 40.4, 40.5, 40.13, 42, 42.1, 42.2, 42.3, 42.4, 42.5, 42.16, 42.17, 43.18, 43.19, 43.20, 43.21, 44, 44.3, 44.17, 44.21, 44.22, 46.9, 47.6, 47.11, 49.1, 49.6, 51.5.6.8, 53.1, 53.2, 53.3, 53.4, 53.5, 53.6, 53.7, 53.8, 53.9, 53.10, 53.11, 53.12, 54.1, 54.9, 54.10, 54.11, 54.12, 54.13, 54.14, 54.15, 56.1, 56.3, 56.4, 56.5, 56.7, 57.16, 58.1, 58.2, 58.3, 58.4, 58.5, 58.6, 58.7, 58.8, 58.9, 58.10, 58.11, 59.1, 59.2, 59.3, 59.4, 59.5, 59.6, 59.7, 59.8, 59.17, 59.20, 59.21, 60.1, 60.2, 60.3, 60.4, 60.5, 60.6.18, 60.6, 61, 61.1, 61.2, 61.3, 61.4, 61.5, 61.6, 61.7, 61.8, 61.9, 61.10, 61.10-62.5, 62.1, 63, 63.1, 63.7, 63.8, 63.9, 63.10, 63.11, 63.11-64.5, 63.12, 63.13, 63.14, 63.17, 64.1, 65.8, 65.9, 65.10, 65.18, 65.19, 65.20, 65.21, 65.22, 65.23, 65.24, 66.1, 66.2, 66.10, 66.11, 66.12, 66.13, 66.14, 66.15, 66.16, 66.17, 66.18, 66.19, 66.20, 66.21, 66.22, 66.23, 66.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 194

24.15. "עַל־כֵּן בָּאֻרִים כַּבְּדוּ יְהוָה בְּאִיֵּי הַיָּם שֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃",

24.15. "’Therefore glorify ye the LORD in the regions of light, Even the name of the LORD, the God of Israel, in the isles of the sea.’",

32. Septuagint, Isaiah, 1.8, 2.3, 49.20, 65.1-65.2 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •holy spirit •spirit, effects of, holiness/ integrity Found in books: Levison (2009), Filled with the Spirit, 292; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 89; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 36, 43

33. Hebrew Bible, Jeremiah, 1.5, 9.23, 9.24, 10.16, 11.2, 11.18-12.15, 17.1, 18.22, 20.12, 23.16, 23.17, 23.24, 23.39, 23.40, 31.31, 31.32, 31.33, 31.34, 31.38, 31.39, 31.40, 38, 38.31, 38.32, 38.33, 38.34, 44.1, 51.8, 51.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 31

23.40. "and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten",

34. Hebrew Bible, Joshua, 5.10-5.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy spirit, and liturgy Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458

5.11. "וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ מִמָּחֳרַת הַפֶּסַח מַצּוֹת וְקָלוּי בְּעֶצֶם הַיּוֹם הַזֶּה׃", 5.12. "וַיִּשְׁבֹּת הַמָּן מִמָּחֳרָת בְּאָכְלָם מֵעֲבוּר הָאָרֶץ וְלֹא־הָיָה עוֹד לִבְנֵי יִשְׂרָאֵל מָן וַיֹּאכְלוּ מִתְּבוּאַת אֶרֶץ כְּנַעַן בַּשָּׁנָה הַהִיא׃", 5.13. "וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃", 5.14. "וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃", 5.15. "וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃",

5.10. "And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho.", 5.11. "And they did eat of the produce of the land on the morrow after the passover, unleavened cakes and parched corn, in the selfsame day.", 5.12. "And the manna ceased on the morrow, after they had eaten of the produce of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.", 5.13. "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ .", 5.14. "And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’", 5.15. "And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so.",

35. Hebrew Bible, 2 Samuel, 7.18, 8.2, 12.16, 20.1, 21.3, 23.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy spirit •holiness, holy spirit •holy spirit, lukan conception •holy spirit, ot roles Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201; Karfíková (2012), Grace and the Will According to Augustine, 72; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 163; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 459

7.18. "וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי יְהוָה וַיֹּאמֶר מִי אָנֹכִי אֲדֹנָי יְהוִה וּמִי בֵיתִי כִּי הֲבִיאֹתַנִי עַד־הֲלֹם׃", 8.2. "וַיַּךְ אֶת־מוֹאָב וַיְמַדְּדֵם בַּחֶבֶל הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי־חֲבָלִים לְהָמִית וּמְלֹא הַחֶבֶל לְהַחֲיוֹת וַתְּהִי מוֹאָב לְדָוִד לַעֲבָדִים נֹשְׂאֵי מִנְחָה׃", 12.16. "וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃", 20.1. "וַעֲמָשָׂא לֹא־נִשְׁמַר בַּחֶרֶב אֲשֶׁר בְּיַד־יוֹאָב וַיַּכֵּהוּ בָהּ אֶל־הַחֹמֶשׁ וַיִּשְׁפֹּךְ מֵעָיו אַרְצָה וְלֹא־שָׁנָה לוֹ וַיָּמֹת וְיוֹאָב וַאֲבִישַׁי אָחִיו רָדַף אַחֲרֵי שֶׁבַע בֶּן־בִּכְרִי׃", 20.1. "וְשָׁם נִקְרָא אִישׁ בְּלִיַּעַל וּשְׁמוֹ שֶׁבַע בֶּן־בִּכְרִי אִישׁ יְמִינִי וַיִּתְקַע בַּשֹּׁפָר וַיֹּאמֶר אֵין־לָנוּ חֵלֶק בְּדָוִד וְלֹא נַחֲלָה־לָנוּ בְּבֶן־יִשַׁי אִישׁ לְאֹהָלָיו יִשְׂרָאֵל׃", 21.3. "וַיֹּאמֶר דָּוִד אֶל־הַגִּבְעֹנִים מָה אֶעֱשֶׂה לָכֶם וּבַמָּה אֲכַפֵּר וּבָרְכוּ אֶת־נַחֲלַת יְהוָה׃", 23.2. "וּבְנָיָהוּ בֶן־יְהוֹיָדָע בֶּן־אִישׁ־חי [חַיִל] רַב־פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־האריה [הָאֲרִי] בְּתוֹךְ הַבֹּאר בְּיוֹם הַשָּׁלֶג׃", 23.2. "רוּחַ יְהוָה דִּבֶּר־בִּי וּמִלָּתוֹ עַל־לְשׁוֹנִי׃",

7.18. "Then king David went in, and sat before the Lord, and he said, Who am I, O Lord God? and what is my house, that Thou hast brought me thus far?", 8.2. "And he smote Mo᾽av, and measured them with a line, making them lie down on the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so Mo᾽av became David’s servants, and brought tribute.", 12.16. "David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground.", 20.1. "And there happened to be there a worthless man, whose name was Sheva, the son of Bikhri, a Benyeminite: and he blew the shofar and said, We have no part in David, neither have we inheritance in the son of Yishay: every man to his tents, O Yisra᾽el.", 21.3. "Then David said to the Giv῾onim, What shall I do for you? and with what shall I make atonement, that you may bless the inheritance of the Lord?", 23.2. "The spirit of the Lord spoke by me, and his word is on my tongue.",

36. Hebrew Bible, Lamentations, 2.4, 2.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •spirit, holy •holiness, holy spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 163

2.4. "דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃", 2.8. "חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃",

2.4. "He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire.", 2.8. "The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together.",

37. Hebrew Bible, Amos, 4.3, 4.13, 5.18-5.20, 7.7-7.9 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •holy spirit •theology, christian, holy spirit •holy spirit xiv, •holiness, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 74, 75, 76, 77, 78, 79, 80, 81, 86, 97, 102, 103, 191; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 196; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 20; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 163

4.3. "וּפְרָצִים תֵּצֶאנָה אִשָּׁה נֶגְדָּהּ וְהִשְׁלַכְתֶּנָה הַהַרְמוֹנָה נְאֻם־יְהוָה׃", 4.13. "כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃", 5.18. "הוֹי הַמִּתְאַוִּים אֶת־יוֹם יְהוָה לָמָּה־זֶּה לָכֶם יוֹם יְהוָה הוּא־חֹשֶׁךְ וְלֹא־אוֹר׃", 5.19. "כַּאֲשֶׁר יָנוּס אִישׁ מִפְּנֵי הָאֲרִי וּפְגָעוֹ הַדֹּב וּבָא הַבַּיִת וְסָמַךְ יָדוֹ עַל־הַקִּיר וּנְשָׁכוֹ הַנָּחָשׁ׃", 7.7. "כֹּה הִרְאַנִי וְהִנֵּה אֲדֹנָי נִצָּב עַל־חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ׃", 7.8. "וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ׃", 7.9. "וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק וּמִקְדְּשֵׁי יִשְׂרָאֵל יֶחֱרָבוּ וְקַמְתִּי עַל־בֵּית יָרָבְעָם בֶּחָרֶב׃",

4.3. "And ye shall go out at the breaches, every one straight before her; And ye shall be cast into Harmon, Saith the LORD.", 4.13. "For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.", 5.18. "Woe unto you that desire the day of the LORD! Wherefore would ye have the day of the LORD? It is darkness, and not light.", 5.19. "As if a man did flee from a lion, And a bear met him; And went into the house and leaned his hand on the wall, And a serpent bit him.", 5.20. "Shall not the day of the LORD be darkness, and not light? Even very dark, and no brightness in it?", 7.7. "Thus He showed me; and, behold, the Lord stood beside a wall made by a plumbline, with a plumbline in His hand.", 7.8. "And the LORD said unto me: ‘Amos, what seest thou?’ And I said: ‘A plumbline.’ Then said the Lord: Behold, I will set a plumbline in the midst of My people Israel; I will not again pardon them any more;", 7.9. "And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste; And I will rise against the house of Jeroboam with the sword.",

38. Hebrew Bible, 1 Kings, 6.4, 8.27, 8.51, 8.53, 9.25, 11.26, 17.20-17.21, 18.12, 18.46, 19.11, 22.19-22.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •spirit, holy •holy spirit •holy spirit, lukan conception •holy spirit, ot roles •holiness, holy spirit •spirit, holy spirit •spirit, characterizations as, holy Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201; Karfíková (2012), Grace and the Will According to Augustine, 72; Levison (2009), Filled with the Spirit, 248; Levison (2023), The Greek Life of Adam and Eve. 525, 897; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 136; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 322; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 143, 153

6.4. "וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטֻמִים׃", 8.27. "כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 8.51. "כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃", 8.53. "כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃", 9.25. "וְהֶעֱלָה שְׁלֹמֹה שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה עֹלוֹת וּשְׁלָמִים עַל־הַמִּזְבֵּחַ אֲשֶׁר בָּנָה לַיהוָה וְהַקְטֵיר אִתּוֹ אֲשֶׁר לִפְנֵי יְהוָה וְשִׁלַּם אֶת־הַבָּיִת׃", 11.26. "וְיָרָבְעָם בֶּן־נְבָט אֶפְרָתִי מִן־הַצְּרֵדָה וְשֵׁם אִמּוֹ צְרוּעָה אִשָּׁה אַלְמָנָה עֶבֶד לִשְׁלֹמֹה וַיָּרֶם יָד בַּמֶּלֶךְ׃", 17.21. "וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃", 18.12. "וְהָיָה אֲנִי אֵלֵךְ מֵאִתָּךְ וְרוּחַ יְהוָה יִשָּׂאֲךָ עַל אֲשֶׁר לֹא־אֵדָע וּבָאתִי לְהַגִּיד לְאַחְאָב וְלֹא יִמְצָאֲךָ וַהֲרָגָנִי וְעַבְדְּךָ יָרֵא אֶת־יְהוָה מִנְּעֻרָי׃", 18.46. "וְיַד־יְהוָה הָיְתָה אֶל־אֵלִיָּהוּ וַיְשַׁנֵּס מָתְנָיו וַיָּרָץ לִפְנֵי אַחְאָב עַד־בֹּאֲכָה יִזְרְעֶאלָה׃", 19.11. "וַיֹּאמֶר צֵא וְעָמַדְתָּ בָהָר לִפְנֵי יְהוָה וְהִנֵּה יְהוָה עֹבֵר וְרוּחַ גְּדוֹלָה וְחָזָק מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים לִפְנֵי יְהוָה לֹא בָרוּחַ יְהוָה וְאַחַר הָרוּחַ רַעַשׁ לֹא בָרַעַשׁ יְהוָה׃", 22.19. "וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃", 22.21. "וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃", 22.22. "וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃", 22.23. "וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃", 22.24. "וַיִּגַּשׁ צִדְקִיָּהוּ בֶן־כְּנַעֲנָה וַיַּכֶּה אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי־זֶה עָבַר רוּחַ־יְהוָה מֵאִתִּי לְדַבֵּר אוֹתָךְ׃",

6.4. "And for the house he made windows broad within, and narrow without.", 8.27. "But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!", 8.51. "for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;", 8.53. "For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’", 9.25. "And three times in a year did Solomon offer burnt-offerings and peace-offerings upon the altar which he built unto the LORD, offering thereby, upon the altar that was before the LORD. So he finished the house.", 11.26. "And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, he also lifted up his hand against the king.", 17.20. "And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’", 17.21. "And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’", 18.12. "And it will come to pass, as soon as I am gone from thee, that the spirit of the LORD will carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he will slay me; but I thy servant fear the LORD from my youth.", 18.46. "And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.", 19.11. "And He said: ‘Go forth, and stand upon the mount before the LORD.’ And, behold, the LORD passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the LORD; but the LORD was not in the wind; and after the wind an earthquake; but the LORD was not in the earthquake;", 22.19. "And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.", 22.20. "And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.", 22.21. "And there came forth the spirit, and stood before the LORD, and said: I will entice him.", 22.22. "And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.", 22.23. "Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’", 22.24. "Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the check, and said: ‘Which way went the spirit of the LORD from me to speak unto thee?’",

39. Homer, Iliad, 3.167-3.170, 4.38.1-4.38.4 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 183; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 89, 90

3.167. / who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 3.168. / who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 3.169. / who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 3.170. / neither one so royal: he is like unto one that is a king. And Helen, fair among women, answered him, saying:Revered art thou in mine eyes, dear father of my husband, and dread. Would that evil death had been my pleasure when I followed thy son hither, and left my bridal chamber and my kinfolk

40. Hebrew Bible, Ezekiel, 1, 1.1, 1.4, 1.8, 1.24, 1.27, 2, 3, 11.5, 11.24, 13.19, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 26.15, 26.18, 32.10, 36, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 36.23, 36.24, 36.25, 36.26, 36.27, 36.28, 36.29, 36.33, 37, 37.1, 37.2, 37.3, 37.4, 37.5, 37.6, 37.7, 37.8, 37.9, 37.10, 37.11, 37.12, 37.13, 37.14, 37.23, 39.29, 40, 40.3-42.20, 41, 42, 43, 43.1, 43.2, 43.3, 43.4, 43.5, 43.27-44.4, 44, 44.15, 45, 46, 47, 47.12, 48 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 264; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 178

36.28. "וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃",

36.28. "And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God.",

41. Hebrew Bible, Haggai, 1.14, 2.6-2.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •spirit, characterizations as, holy •holy spirit Found in books: Levison (2009), Filled with the Spirit, 136; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 3; Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 28

1.14. "וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃", 2.6. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה׃", 2.7. "וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְהוָה צְבָאוֹת׃", 2.8. "לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם יְהוָה צְבָאוֹת׃", 2.9. "גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְהוָה צְבָאוֹת וּבַמָּקוֹם הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְהוָה צְבָאוֹת׃", 2.11. "כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃", 2.12. "הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃", 2.13. "וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃", 2.14. "וַיַּעַן חַגַּי וַיֹּאמֶר כֵּן הָעָם־הַזֶּה וְכֵן־הַגּוֹי הַזֶּה לְפָנַי נְאֻם־יְהוָה וְכֵן כָּל־מַעֲשֵׂה יְדֵיהֶם וַאֲשֶׁר יַקְרִיבוּ שָׁם טָמֵא הוּא׃",

1.14. "And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,", 2.6. "For thus saith the LORD of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;", 2.7. "and I will shake all nations, and the choicest things of all nations shall come, and I will fill this house with glory, saith the LORD of hosts.", 2.8. "Mine is the silver, and Mine the gold, saith the LORD of hosts.", 2.9. "The glory of this latter house shall be greater than that of the former, saith the LORD of hosts; and in this place will I give peace, saith the LORD of hosts.’", 2.10. "In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying:", 2.11. "’Thus saith the LORD of hosts: Ask now the priests for instruction, saying:", 2.12. "If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’", 2.13. "Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’", 2.14. "Then answered Haggai, and said: ‘So is this people, and so is this nation before me, saith the LORD; and so is every work of their hands; and that which they offer there is unclean.",

42. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 261

540a. βασανιστέοι εἰ ἐμμενοῦσιν ἑλκόμενοι πανταχόσε ἤ τι καὶ παρακινήσουσι.

540a. or whether they will flinch and swerve.” “How much time do you allow for that?” he said. “Fifteen years,” said I, “and at the age of fifty those who have survived the tests and approved themselves altogether the best in every task and form of knowledge must be brought at last to the goal. We shall require them to turn upwards the vision of their souls and fix their gaze on that which sheds light on all, and when they have thus beheld the good itself they shall use it as a pattern for the right ordering of the state and the citizens and themselve

43. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 154

534b. ἀπὸ κρηνῶν μελιρρύτων ἐκ Μουσῶν κήπων τινῶν καὶ ναπῶν δρεπόμενοι τὰ μέλη ἡμῖν φέρουσιν ὥσπερ αἱ μέλιτται, καὶ αὐτοὶ οὕτω πετόμενοι· καὶ ἀληθῆ λέγουσι. κοῦφον γὰρ χρῆμα ποιητής ἐστιν καὶ πτηνὸν καὶ ἱερόν, καὶ οὐ πρότερον οἷός τε ποιεῖν πρὶν ἂν ἔνθεός τε γένηται καὶ ἔκφρων καὶ ὁ νοῦς μηκέτι ἐν αὐτῷ ἐνῇ· ἕως δʼ ἂν τουτὶ ἔχῃ τὸ κτῆμα, ἀδύνατος πᾶς ποιεῖν ἄνθρωπός ἐστιν καὶ χρησμῳδεῖν. ἅτε οὖν οὐ τέχνῃ ποιοῦντες καὶ πολλὰ λέγοντες καὶ καλὰ περὶ

534b. in certain gardens and glades of the Muses—like the bees, and winging the air as these do. And what they tell is true. For a poet is a light and winged and sacred thing, and is unable ever to indite until he has been inspired and put out of his senses, and his mind is no longer in him: every man, whilst he retains possession of that, is powerless to indite a verse or chant an oracle. Seeing then that it is not by art that they compose and utter so many fine things about the deeds of men—

44. Hebrew Bible, Ecclesiastes, 3.22, 5.5, 6.12, 15.18 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •holy spirit •spirit, holy spirit •spirit, holy Found in books: Karfíková (2012), Grace and the Will According to Augustine, 222, 279; Levison (2023), The Greek Life of Adam and Eve. 897; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 426

3.22. "וְרָאִיתִי כִּי אֵין טוֹב מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו כִּי־הוּא חֶלְקוֹ כִּי מִי יְבִיאֶנּוּ לִרְאוֹת בְּמֶה שֶׁיִּהְיֶה אַחֲרָיו׃", 5.5. "אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃", 6.12. "כִּי מִי־יוֹדֵעַ מַה־טּוֹב לָאָדָם בַּחַיִּים מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ וְיַעֲשֵׂם כַּצֵּל אֲשֶׁר מִי־יַגִּיד לָאָדָם מַה־יִּהְיֶה אַחֲרָיו תַּחַת הַשָּׁמֶשׁ׃",

3.22. "Wherefore I perceived that there is nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?", 5.5. "Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?", 6.12. "For who knoweth what is good for man in his life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?",

45. Hebrew Bible, Ezra, 1.1-1.2, 1.5, 6.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •spirit, characterizations as, holy •spirit, holy Found in books: Levison (2009), Filled with the Spirit, 136; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 108

1.1. "כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃", 1.1. "וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃", 1.2. "כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃", 1.5. "וַיָּקוּמוּ רָאשֵׁי הָאָבוֹת לִיהוּדָה וּבִנְיָמִן וְהַכֹּהֲנִים וְהַלְוִיִּם לְכֹל הֵעִיר הָאֱלֹהִים אֶת־רוּחוֹ לַעֲלוֹת לִבְנוֹת אֶת־בֵּית יְהוָה אֲשֶׁר בִּירוּשָׁלִָם׃", 6.3. "בִּשְׁנַת חֲדָה לְכוֹרֶשׁ מַלְכָּא כּוֹרֶשׁ מַלְכָּא שָׂם טְעֵם בֵּית־אֱלָהָא בִירוּשְׁלֶם בַּיְתָא יִתְבְּנֵא אֲתַר דִּי־דָבְחִין דִּבְחִין וְאֻשּׁוֹהִי מְסוֹבְלִין רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁתִּין׃",

1.1. "NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:", 1.2. "’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah.", 1.5. "Then rose up the heads of fathers’houses of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem.", 6.3. "In the first year of Cyrus the king, Cyrus the king made a decree: Concerning the house of God at Jerusalem, let the house be builded, the place where they offer sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits;",

46. Hebrew Bible, 2 Chronicles, 2.13, 7.1, 15.1, 18.23, 20.14, 31.3, 36.17-36.18, 36.22 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit •spirit, holy •holy spirit, lukan conception •holy spirit, ot roles •spirit, characterizations as, holy Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 235; Levison (2009), Filled with the Spirit, 136; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 111, 209

2.13. "בֶּן־אִשָּׁה מִן־בְּנוֹת דָּן וְאָבִיו אִישׁ־צֹרִי יוֹדֵעַ לַעֲשׂוֹת בַּזָּהָב־וּבַכֶּסֶף בַּנְּחֹשֶׁת בַּבַּרְזֶל בָּאֲבָנִים וּבָעֵצִים בָּאַרְגָּמָן בַּתְּכֵלֶת וּבַבּוּץ וּבַכַּרְמִיל וּלְפַתֵּחַ כָּל־פִּתּוּחַ וְלַחְשֹׁב כָּל־מַחֲשָׁבֶת אֲשֶׁר יִנָּתֶן־לוֹ עִם־חֲכָמֶיךָ וְחַכְמֵי אֲדֹנִי דָּוִיד אָבִיךָ׃", 7.1. "וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃", 7.1. "וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃", 15.1. "וַעֲזַרְיָהוּ בֶּן־עוֹדֵד הָיְתָה עָלָיו רוּחַ אֱלֹהִים׃", 15.1. "וַיִּקָּבְצוּ יְרוּשָׁלִַם בַּחֹדֶשׁ הַשְּׁלִישִׁי לִשְׁנַת חֲמֵשׁ־עֶשְׂרֵה לְמַלְכוּת אָסָא׃", 18.23. "וַיִּגַּשׁ צִדְקִיָּהוּ בֶן־כְּנַעֲנָה וַיַּךְ אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי זֶה הַדֶּרֶךְ עָבַר רוּחַ־יְהוָה מֵאִתִּי לְדַבֵּר אֹתָךְ׃", 20.14. "וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל׃", 31.3. "וּמְנָת הַמֶּלֶךְ מִן־רְכוּשׁוֹ לָעֹלוֹת לְעֹלוֹת הַבֹּקֶר וְהָעֶרֶב וְהָעֹלוֹת לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וְלַמֹּעֲדִים כַּכָּתוּב בְּתוֹרַת יְהוָה׃", 36.17. "וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃", 36.18. "וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃", 36.22. "וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה בְּפִי יִרְמְיָהוּ הֵעִיר יְהוָה אֶת־רוּחַ כּוֹרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃",

2.13. "the son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to devise any device; to do whatever may be set before him, with thy skilful men, and with the skilful men of my lord David thy father.", 7.1. "Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house.", 15.1. "And the spirit of God came upon Azariah the son of Oded;", 18.23. "Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the check, and said: ‘Which way went the spirit of the LORD from me to speak unto thee?’", 20.14. "Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation;", 31.3. "He appointed also the king’s portion of his substance for the burnt-offerings, to wit, for the morning and evening burnt-offerings, and the burnt-offerings for the sabbaths, and for the new moons, and for the appointed seasons, as it is written in the Law of the LORD.", 36.17. "Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand.", 36.18. "And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon.", 36.22. "Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:",

47. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 63

48. Aristophanes, The Rich Man, 19.15-19.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit, transformation Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267

49. Hebrew Bible, Zechariah, 1.16, 2.12, 7.12, 9.9-9.15, 10.2, 12.1, 12.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Karfíková (2012), Grace and the Will According to Augustine, 222; Levison (2009), Filled with the Spirit, 243, 357, 372; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 163

1.16. "לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃", 2.12. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃", 7.12. "וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃", 9.9. "גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃", 9.11. "גַּם־אַתְּ בְּדַם־בְּרִיתֵךְ שִׁלַּחְתִּי אֲסִירַיִךְ מִבּוֹר אֵין מַיִם בּוֹ׃", 9.12. "שׁוּבוּ לְבִצָּרוֹן אֲסִירֵי הַתִּקְוָה גַּם־הַיּוֹם מַגִּיד מִשְׁנֶה אָשִׁיב לָךְ׃", 9.13. "כִּי־דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת מִלֵּאתִי אֶפְרַיִם וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל־בָּנַיִךְ יָוָן וְשַׂמְתִּיךְ כְּחֶרֶב גִּבּוֹר׃", 9.14. "וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃", 9.15. "יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃", 10.2. "כִּי הַתְּרָפִים דִּבְּרוּ־אָוֶן וְהַקּוֹסְמִים חָזוּ שֶׁקֶר וַחֲלֹמוֹת הַשָּׁוא יְדַבֵּרוּ הֶבֶל יְנַחֵמוּן עַל־כֵּן נָסְעוּ כְמוֹ־צֹאן יַעֲנוּ כִּי־אֵין רֹעֶה׃", 12.1. "וְשָׁפַכְתִּי עַל־בֵּית דָּוִיד וְעַל יוֹשֵׁב יְרוּשָׁלִַם רוּחַ חֵן וְתַחֲנוּנִים וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר־דָּקָרוּ וְסָפְדוּ עָלָיו כְּמִסְפֵּד עַל־הַיָּחִיד וְהָמֵר עָלָיו כְּהָמֵר עַל־הַבְּכוֹר׃", 12.1. "מַשָּׂא דְבַר־יְהוָה עַל־יִשְׂרָאֵל נְאֻם־יְהוָה נֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ וְיֹצֵר רוּחַ־אָדָם בְּקִרְבּוֹ׃",

1.16. "Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem.", 2.12. "For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.", 7.12. "Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.", 9.9. "Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.", 9.10. "And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, And he shall speak peace unto the nations; And his dominion shall be from sea to sea, And from the River to the ends of the earth.", 9.11. "As for thee also, because of the blood of thy covet I send forth thy prisoners out of the pit Wherein is no water.", 9.12. "Return to the stronghold, Ye prisoners of hope; Even to-day do I declare That I will render double unto thee.", 9.13. "For I bend Judah for Me, I fill the bow with Ephraim; And I will stir up thy sons, O Zion, Against thy sons, O Javan, And will make thee as the sword of a mighty man.", 9.14. "And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.", 9.15. "The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar.", 10.2. "For the teraphim have spoken vanity, And the diviners have seen a lie, And the dreams speak falsely, They comfort in vain; Therefore they go their way like sheep, They are afflicted, because there is no shepherd.", 12.1. "The burden of the word of the LORD concerning Israel. The saying of the LORD, who stretched forth the heavens, And laid the foundation of the earth, And formed the spirit of man within him:", 12.10. "And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.",

50. Hebrew Bible, Nehemiah, 9.5-9.37 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit •spirit, characterizations as, holy •spirit, characterizations as,, holiest holiness Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Levison (2009), Filled with the Spirit, 243

9.5. "וַיֹּאמְרוּ הַלְוִיִּם יֵשׁוּעַ וְקַדְמִיאֵל בָּנִי חֲשַׁבְנְיָה שֵׁרֵבְיָה הוֹדִיָּה שְׁבַנְיָה פְתַחְיָה קוּמוּ בָּרֲכוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִן־הָעוֹלָם עַד־הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל־כָּל־בְּרָכָה וּתְהִלָּה׃", 9.6. "אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃", 9.7. "אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃", 9.8. "וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃", 9.9. "וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃", 9.11. "וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃", 9.12. "וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃", 9.13. "וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃", 9.14. "וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃", 9.15. "וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃", 9.16. "וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃", 9.17. "וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃", 9.18. "אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃", 9.19. "וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃", 9.21. "וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃", 9.22. "וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃", 9.23. "וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃", 9.24. "וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃", 9.25. "וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃", 9.26. "וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃", 9.27. "וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃", 9.28. "וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃", 9.29. "וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃", 9.31. "וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃", 9.32. "וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃", 9.33. "וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃", 9.34. "וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃", 9.35. "וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃", 9.36. "הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃", 9.37. "וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃",

9.5. "Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said: ‘Stand up and bless the LORD your God from everlasting to everlasting; and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise.", 9.6. "Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.", 9.7. "Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;", 9.8. "and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;", 9.9. "And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;", 9.10. "and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day.", 9.11. "And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters.", 9.12. "Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go.", 9.13. "Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;", 9.14. "and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;", 9.15. "and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them.", 9.16. "But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments,", 9.17. "and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not.", 9.18. "Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;", 9.19. "yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.", 9.20. "Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.", 9.21. "Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not.", 9.22. "Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan.", 9.23. "Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it.", 9.24. "So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would.", 9.25. "And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness.", 9.26. "Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations.", 9.27. "Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries.", 9.28. "But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;", 9.29. "and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear.", 9.30. "Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands.", 9.31. "Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God.", 9.32. "Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day.", 9.33. "Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;", 9.34. "neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them.", 9.35. "For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works.", 9.36. "Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it.", 9.37. "And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’",

51. Thucydides, The History of The Peloponnesian War, 2.89.9-2.89.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 83

2.89.9. τούτων μὲν οὖν ἐγὼ ἕξω τὴν πρόνοιαν κατὰ τὸ δυνατόν: ὑμεῖς δὲ εὔτακτοι παρὰ ταῖς ναυσὶ μένοντες τά τε παραγγελλόμενα ὀξέως δέχεσθε, ἄλλως τε καὶ δι’ ὀλίγου τῆς ἐφορμήσεως οὔσης, καὶ ἐν τῷ ἔργῳ κόσμον καὶ σιγὴν περὶ πλείστου ἡγεῖσθε, ὃ ἔς τε τὰ πολλὰ τῶν πολεμίων ξυμφέρει καὶ ναυμαχίᾳ οὐχ ἥκιστα, ἀμύνεσθέ τε τούσδε ἀξίως τῶν προειργασμένων. 2.89.10. ὁ δὲ ἀγὼν μέγας ὑμῖν, ἢ καταλῦσαι Πελοποννησίων τὴν ἐλπίδα τοῦ ναυτικοῦ ἢ ἐγγυτέρω καταστῆσαι Ἀθηναίοις τὸν φόβον περὶ τῆς θαλάσσης. 2.89.11. ἀναμιμνῄσκω δ’ αὖ ὑμᾶς ὅτι νενικήκατε αὐτῶν τοὺς πολλούς: ἡσσημένων δὲ ἀνδρῶν οὐκ ἐθέλουσιν αἱ γνῶμαι πρὸς τοὺς αὐτοὺς κινδύνους ὁμοῖαι εἶναι.’

2.89.9. For all this I will provide as far as can be. Do you stay at your posts by your ships, and be sharp at catching the word of command, the more so as we are observing one another from so short a distance; and in action think order and silence all important—qualities useful in war generally, and in naval engagements in particular—; and behave before the enemy in a manner worthy of your past exploits. 2.89.10. The issues you will fight for are great—to destroy the naval hopes of the Peloponnesians or to bring nearer to the Athenians their fears for the sea. 2.89.11. And I may once more remind you that you have defeated most of them already; and beaten men do not face a danger twice with the same determination.’

52. Herodotus, Histories, 8.135 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy spirit Found in books: Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 125

8.135. But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly.

53. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 181

40a. γὰρ ὡς φίλοις οὖσιν ἐπιδεῖξαι ἐθέλω τὸ νυνί μοι συμβεβηκὸς τί ποτε νοεῖ. ἐμοὶ γάρ, ὦ ἄνδρες δικασταί—ὑμᾶς γὰρ δικαστὰς καλῶν ὀρθῶς ἂν καλοίην—θαυμάσιόν τι γέγονεν. ἡ γὰρ εἰωθυῖά μοι μαντικὴ ἡ τοῦ δαιμονίου ἐν μὲν τῷ πρόσθεν χρόνῳ παντὶ πάνυ πυκνὴ ἀεὶ ἦν καὶ πάνυ ἐπὶ σμικροῖς ἐναντιουμένη, εἴ τι μέλλοιμι μὴ ὀρθῶς πράξειν. νυνὶ δὲ συμβέβηκέ μοι ἅπερ ὁρᾶτε καὶ αὐτοί, ταυτὶ ἅ γε δὴ οἰηθείη ἄν τις καὶ νομίζεται ἔσχατα κακῶν εἶναι· ἐμοὶ δὲ

40a. while there is time. I feel that you are my friends, and I wish to show you the meaning of this which has now happened to me. For, judges—and in calling you judges I give you your right name—a wonderful thing has happened to me. For hitherto the customary prophetic monitor always spoke to me very frequently and opposed me even in very small matters, if I was going to do anything I should not; but now, as you yourselves see, this thing which might be thought, and is generally considered, the greatest of evils has come upon me; but the divine sign did not oppose me

54. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32

55. Xenophon, Memoirs, 1.1.2-1.1.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 181

1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. 1.1.4. ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε. 1.1.5. καίτοι τίς οὐκ ἂν ὁμολογήσειεν αὐτὸν βούλεσθαι μήτʼ ἠλίθιον μήτʼ ἀλαζόνα φαίνεσθαι τοῖς συνοῦσιν; ἐδόκει δʼ ἂν ἀμφότερα ταῦτα, εἰ προαγορεύων ὡς ὑπὸ θεοῦ φαινόμενα καὶ ψευδόμενος ἐφαίνετο. δῆλον οὖν ὅτι οὐκ ἂν προέλεγεν, εἰ μὴ ἐπίστευεν ἀληθεύσειν. ταῦτα δὲ τίς ἂν ἄλλῳ πιστεύσειεν ἢ θεῷ; πιστεύων δὲ θεοῖς πῶς οὐκ εἶναι θεοὺς ἐνόμιζεν; ἀλλὰ μὴν ἐποίει καὶ τάδε πρὸς τοὺς ἐπιτηδείους.

1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.5. And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods?

56. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 181

57. Hebrew Bible, 1 Chronicles, 6.28, 15.29, 17.21, 28.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy spirit •spirit, holy •spirit, holy spirit Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 55; Levison (2023), The Greek Life of Adam and Eve. 525; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 143, 550

6.28. "בֶּן־יַחַת בֶּן־גֵּרְשֹׁם בֶּן־לֵוִי׃", 15.29. "וַיְהִי אֲרוֹן בְּרִית יְהוָה בָּא עַד־עִיר דָּוִיד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִיד מְרַקֵּד וּמְשַׂחֵק וַתִּבֶז לוֹ בְּלִבָּהּ׃", 17.21. "וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלַךְ הָאֱלֹהִים לִפְדּוֹת לוֹ עָם לָשׂוּם לְךָ שֵׁם גְּדֻלּוֹת וְנֹרָאוֹת לְגָרֵשׁ מִפְּנֵי עַמְּךָ אֲשֶׁר־פָּדִיתָ מִמִּצְרַיִם גּוֹיִם׃", 28.19. "הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית׃",

6.28. "the son of Jahath, the son of Gershom, the son of Levi.", 15.29. "And it came to pass, as the ark of the covet of the LORD came to the city of David, that Michal the daughter of Saul looked out at the window, and saw king David dancing and making merry; and she despised him in her heart.", 17.21. "And who is like Thy people Israel, a nation one in the earth, whom God went to redeem unto Himself for a people, to make Thee a name by great and tremendous things, in driving out nations from before Thy people, whom Thou didst redeem out of Egypt.", 28.19. "’All this [do I give thee] in writing, as the LORD hath made me wise by His hand upon me, even all the works of this pattern.’",

58. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 168

176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ

59. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 181

3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι,

3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy

60. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 67

61. Demosthenes, Olynthiac 1, 1.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 106

62. Septuagint, Tobit, 1.4, 1.6-1.8, 13.9-13.18 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115

1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever."

63. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit, source of insight Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 63

64. Aristotle, Poetics, 21.1-21.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •holy spirit Found in books: Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 33

65. Numenius Heracleensis, Fragments, 16, 22, 52, 21 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

66. Ezekiel The Tragedian, Exagoge, 9.4-9.6, 11.19, 18.31, 36.26-36.27, 37.1-37.14 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: deSilva (2022), Ephesians, 77, 78

67. Hebrew Bible, Baruch, 3.13 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mouth of the lord (holy spirit), of jeremiah Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 223

68. Anon., 1 Enoch, 1.2, 9.1, 14.18-14.20, 20.2-20.7, 24.3, 32.3, 40.9, 46.2-46.3, 51.3, 54.6, 71.8-71.9, 71.13, 72.1, 74.2, 75.3, 78.10, 79.6, 90.29, 91.3, 91.13, 91.19, 92.1, 94.1-94.3, 94.6-94.7, 95.6, 96.1, 96.6, 97.10, 98.16, 99.9, 103.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 172; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 124, 126; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 46; Levison (2023), The Greek Life of Adam and Eve. 968; Stuckenbruck (2007), 1 Enoch 91-108, 115, 251

1.2. living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which i 9.1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being 9.1. borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 20.3. over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men. 20.6. of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael, 20.7. one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy 24.3. joined with any other. And the seventh mountain was in the midst of these, and it excelled them 32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. 40.9. een and whose words I have heard and written down' And he said to me: 'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.' 46.2. And I asked the angel who went with me and showed me all the hidden things, concerning that 46.3. Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever. 51.3. And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him. 54.6. And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.' 71.8. And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house. 71.9. And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number. 72.1. The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world 72.1. morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth 74.2. revolution. And all these Uriel, the holy angel who is the leader of them all, showed to me, and their positions, and I wrote down their positions as he showed them to me, and I wrote down their month 75.3. accomplished through its separate three hundred and sixty-four stations. For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariot 79.6. this place which thou seest has been traversed. Such is the picture and sketch of every luminary which Uriel the archangel, who is their leader, showed unto me. 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it. 91.3. And he spake unto all the children of righteousness and said:" 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 91.19. And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.' 92.1. The book written by Enoch-[Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth] for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.2. And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them. 94.3. And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed. 94.6. Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace. 94.7. Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. [And those who acquire gold and silver in judgement suddenly shall perish.] 95.6. Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.6. Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.

69. Cicero, Letters To His Friends, a b c d\n0 '2.1.1 '2.1.1 '2 1 \n1 '16.16.2 '16.16.2 '16 16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908

70. Cicero, Letters, a b c d\n0 '8.14.2 '8.14.2 '8 14\n1 '6.72 '6.72 '6 72 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908

71. Anon., Jubilees, 1.20, 1.23, 10.1-10.14, 11.6, 14.8-14.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •qumran, holy spirit at •holy spirit •spirit, of holiness •spirit, holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 165; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 317

1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, 1.23. and they will be for a blessing and not for a curse, and they will be the head and not the tail. 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons, 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore." 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation." 11.6. and they began to capture cities, and to sell male and female slaves. 14.8. And He said unto him: "I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; 14.9. and I shall be God unto thee and to thy seed after thee." 14.10. And he said: "Lord, Lord, whereby shall I know that I shall inherit (it)?" 14.11. And he said unto him: "Take Me an heifer of three years, and a goat of three years, and a sheep of three years, and a turtle-dove, and a pigeon."... 14.12. And he took all these in the middle of the month; 14.13. and he dwelt at the oak of Mamre, which is near Hebron. 14.14. And he built there an altar, and sacrificed all these; and he poured their blood upon the altar, and divided them in the midst, and laid them over against each other; but the birds divided he not. 14.15. And birds came down upon the pieces, and Abram drove them away, and did not suffer the birds to touch them. 14.16. And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo! an horror of great darkness fell upon him, 14.17. and it was said unto Abram: "Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they will bring them into bondage, and afflict them four hundred years. 14.18. And the nation also to whom they will be in bondage shall I judge, and after that they will come forth thence with much substance. 14.19. And thou wilt go to thy fathers in peace, and be buried in a good old age. 14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full."

72. Septuagint, 2 Maccabees, 1.18-2.16, 1.19, 1.20, 1.22, 1.23, 1.36, 2.1, 2.10, 6.5, 7.1, 10.34, 12.43 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115

73. Septuagint, Ecclesiasticus (Siracides), 3.21-3.22, 5.7, 13.7, 14.23, 17.7, 17.19, 21.23, 24.23, 31.25-31.29, 34.1-34.2, 34.25-34.26, 37.3, 39.6, 43.4, 48.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •spirit, holy spirit •spirits, holy spirit •spirit, holy •holy spirit, revelation and •holy spirit •qumran, holy spirit at •spirit, characterizations as, holy •baptism of jesus holy spirit at Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126; Levison (2009), Filled with the Spirit, 243; Levison (2023), The Greek Life of Adam and Eve. 525, 897; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 111; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 165; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 22; Stuckenbruck (2007), 1 Enoch 91-108, 251; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 108, 203; deSilva (2022), Ephesians, 270

3.21. Seek not what is too difficult for you,nor investigate what is beyond your power. 3.22. Reflect upon what has been assigned to you,for you do not need what is hidden. 5.7. Do not delay to turn to the Lord,nor postpone it from day to day;for suddenly the wrath of the Lord will go forth,and at the time of punishment you will perish. 5.7. When you gain a friend, gain him through testing,and do not trust him hastily. 13.7. He will shame you with his foods,until he has drained you two or three times;and finally he will deride you. Should he see you afterwards, he will forsake you,and shake his head at you. 14.23. He who peers through her windows will also listen at her doors; 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.19. All their works are as the sun before him,and his eyes are continually upon their ways. 21.23. A boor peers into the house from the door,but a cultivated man remains outside. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 31.25. Do not aim to be valiant over wine,for wine has destroyed many. 31.26. Fire and water prove the temper of steel,so wine tests hearts in the strife of the proud. 31.27. Wine is like life to men,if you drink it in moderation. What is life to a man who is without wine?It has been created to make men glad. 31.28. Wine drunk in season and temperately is rejoicing of heart and gladness of soul. 31.29. Wine drunk to excess is bitterness of soul,with provocation and stumbling. 34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? 37.3. O evil imagination, why were you formed to cover the land with deceit? 37.3. for overeating brings sickness,and gluttony leads to nausea. 39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer. 48.3. By the word of the Lord he shut up the heavens,and also three times brought down fire.

74. Hebrew Bible, Daniel, 2.45, 3.1-3.27, 4.8-4.9, 4.18, 5.5, 5.11-5.12, 5.14-5.15, 6.3-6.4, 6.10, 6.13, 7.18, 9.20-9.21, 9.23, 9.25, 10.3, 10.13, 10.20, 11.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 172, 201; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 214; Levison (2009), Filled with the Spirit, 129; Levison (2023), The Greek Life of Adam and Eve. 574, 897; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 9, 133; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 84, 139, 228; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 258

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׃", 3.1. "אנתה [אַנְתְּ] מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְסַנְתֵּרִין וסיפניה [וְסוּפֹּנְיָה] וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃", 3.1. "נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃", 3.2. "וּנְבוּכַדְנֶצַּר מַלְכָּא שְׁלַח לְמִכְנַשׁ לַאֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לְמֵתֵא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.2. "וּלְגֻבְרִין גִּבָּרֵי־חַיִל דִּי בְחַיְלֵהּ אֲמַר לְכַפָּתָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לְמִרְמֵא לְאַתּוּן נוּרָא יָקִדְתָּא׃", 3.3. "בֵּאדַיִן מַלְכָּא הַצְלַח לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בִּמְדִינַת בָּבֶל׃", 3.3. "בֵּאדַיִן מִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא וקאמין [וְקָיְמִין] לָקֳבֵל צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר׃", 3.4. "וְכָרוֹזָא קָרֵא בְחָיִל לְכוֹן אָמְרִין עַמְמַיָּא אֻמַּיָּא וְלִשָּׁנַיָּא׃", 3.5. "בְּעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרוס [קַתְרוֹס] סַבְּכָא פְּסַנְתֵּרִין סוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.6. "וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד בַּהּ־שַׁעֲתָא יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃", 3.7. "כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.8. "כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא קְרִבוּ גֻּבְרִין כַּשְׂדָּאִין וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא׃", 3.9. "עֲנוֹ וְאָמְרִין לִנְבוּכַדְנֶצַּר מַלְכָּא מַלְכָּא לְעָלְמִין חֱיִי׃", 3.11. "וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃", 3.12. "אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃", 3.13. "בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃", 3.14. "עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃", 3.15. "כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃", 3.16. "עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃", 3.17. "הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃", 3.18. "וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃", 3.19. "בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃", 3.21. "בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃", 3.22. "כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃", 3.23. "וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃", 3.24. "אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃", 3.25. "עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃", 3.26. "בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃", 3.27. "וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃", 4.8. "רְבָה אִילָנָא וּתְקִף וְרוּמֵהּ יִמְטֵא לִשְׁמַיָּא וַחֲזוֹתֵהּ לְסוֹף כָּל־אַרְעָא׃", 4.9. "עָפְיֵהּ שַׁפִּיר וְאִנְבֵּהּ שַׂגִּיא וּמָזוֹן לְכֹלָּא־בֵהּ תְּחֹתוֹהִי תַּטְלֵל חֵיוַת בָּרָא וּבְעַנְפוֹהִי ידרון [יְדוּרָן] צִפֲּרֵי שְׁמַיָּא וּמִנֵּהּ יִתְּזִין כָּל־בִּשְׂרָא׃", 4.18. "וְעָפְיֵהּ שַׁפִּיר וְאִנְבֵּהּ שַׂגִּיא וּמָזוֹן לְכֹלָּא־בֵהּ תְּחֹתוֹהִי תְּדוּר חֵיוַת בָּרָא וּבְעַנְפוֹהִי יִשְׁכְּנָן צִפֲּרֵי שְׁמַיָּא׃", 5.5. "בַּהּ־שַׁעֲתָה נפקו [נְפַקָה] אֶצְבְּעָן דִּי יַד־אֱנָשׁ וְכָתְבָן לָקֳבֵל נֶבְרַשְׁתָּא עַל־גִּירָא דִּי־כְתַל הֵיכְלָא דִּי מַלְכָּא וּמַלְכָּא חָזֵה פַּס יְדָה דִּי כָתְבָה׃", 5.11. "אִיתַי גְּבַר בְּמַלְכוּתָךְ דִּי רוּחַ אֱלָהִין קַדִּישִׁין בֵּהּ וּבְיוֹמֵי אֲבוּךְ נַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה כְּחָכְמַת־אֱלָהִין הִשְׁתְּכַחַת בֵּהּ וּמַלְכָּא נְבֻכַדְנֶצַּר אֲבוּךְ רַב חַרְטֻמִּין אָשְׁפִין כַּשְׂדָּאִין גָּזְרִין הֲקִימֵהּ אֲבוּךְ מַלְכָּא׃", 5.12. "כָּל־קֳבֵל דִּי רוּחַ יַתִּירָה וּמַנְדַּע וְשָׂכְלְתָנוּ מְפַשַּׁר חֶלְמִין וַאַחֲוָיַת אֲחִידָן וּמְשָׁרֵא קִטְרִין הִשְׁתְּכַחַת בֵּהּ בְּדָנִיֵּאל דִּי־מַלְכָּא שָׂם־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּעַן דָּנִיֵּאל יִתְקְרֵי וּפִשְׁרָה יְהַחֲוֵה׃", 5.14. "וְשִׁמְעֵת עליך [עֲלָךְ] דִּי רוּחַ אֱלָהִין בָּךְ וְנַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה יַתִּירָה הִשְׁתְּכַחַת בָּךְ׃", 5.15. "וּכְעַן הֻעַלּוּ קָדָמַי חַכִּימַיָּא אָשְׁפַיָּא דִּי־כְתָבָה דְנָה יִקְרוֹן וּפִשְׁרֵהּ לְהוֹדָעֻתַנִי וְלָא־כָהֲלִין פְּשַׁר־מִלְּתָא לְהַחֲוָיָה׃", 6.3. "וְעֵלָּא מִנְּהוֹן סָרְכִין תְּלָתָא דִּי דָנִיֵּאל חַד־מִנְּהוֹן דִּי־לֶהֱוֺן אֲחַשְׁדַּרְפְּנַיָּא אִלֵּין יָהֲבִין לְהוֹן טַעְמָא וּמַלְכָּא לָא־לֶהֱוֵא נָזִק׃", 6.4. "אֱדַיִן דָּנִיֵּאל דְּנָה הֲוָא מִתְנַצַּח עַל־סָרְכַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא כָּל־קֳבֵל דִּי רוּחַ יַתִּירָא בֵּהּ וּמַלְכָּא עֲשִׁית לַהֲקָמוּתֵהּ עַל־כָּל־מַלְכוּתָא׃", 6.13. "בֵּאדַיִן קְרִיבוּ וְאָמְרִין קֳדָם־מַלְכָּא עַל־אֱסָר מַלְכָּא הֲלָא אֱסָר רְשַׁמְתָּ דִּי כָל־אֱנָשׁ דִּי־יִבְעֵה מִן־כָּל־אֱלָהּ וֶאֱנָשׁ עַד־יוֹמִין תְּלָתִין לָהֵן מִנָּךְ מַלְכָּא יִתְרְמֵא לְגוֹב אַרְיָותָא עָנֵה מַלְכָּא וְאָמַר יַצִּיבָא מִלְּתָא כְּדָת־מָדַי וּפָרַס דִּי־לָא תֶעְדֵּא׃", 7.18. "וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃", 9.21. "וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃", 9.23. "בִּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָבָר וַאֲנִי בָּאתִי לְהַגִּיד כִּי חֲמוּדוֹת אָתָּה וּבִין בַּדָּבָר וְהָבֵן בַּמַּרְאֶה׃", 9.25. "וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃", 10.3. "לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי וּבָשָׂר וָיַיִן לֹא־בָא אֶל־פִּי וְסוֹךְ לֹא־סָכְתִּי עַד־מְלֹאת שְׁלֹשֶׁת שָׁבֻעִים יָמִים׃", 10.13. "וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃",

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.’", 3.1. "Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon.", 3.2. "Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.", 3.3. "Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.", 3.4. "And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages,", 3.5. "that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;", 3.6. "and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’", 3.7. "Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.", 3.8. "Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.", 3.9. "They spoke and said to Nebuchadnezzar the king: ‘O king, live for ever!", 3.10. "Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;", 3.11. "and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace.", 3.12. "There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’", 3.13. "Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.", 3.14. "Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?", 3.15. "Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made , well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’", 3.16. "Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter.", 3.17. "If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.", 3.18. "But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’", 3.19. "Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated.", 3.20. "And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.", 3.21. "Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace.", 3.22. "Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.", 3.23. "And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.", 3.24. "Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’", 3.25. "He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’", 3.26. "Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.", 3.27. "And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them.", 4.8. "The tree grew, and was strong, And the height thereof reached unto heaven, And the sight thereof to the end of all the earth.", 4.9. "The leaves thereof were fair, and the fruit thereof much, And in it was food for all; The beasts of the field had shadow under it, And the fowls of the heaven dwelt in the branches thereof, And all flesh was fed of it.", 4.18. "whose leaves were fair, and the fruit thereof much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation;", 5.5. "In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace; and the king saw the palm of the hand that wrote.", 5.11. "there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and astrologers;", 5.12. "forasmuch as a surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will declare the interpretation.’", 5.14. "I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and surpassing wisdom is found in thee.", 5.15. "And now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof; but they could not declare the interpretation of the thing.", 6.3. "and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no damage.", 6.4. "Then this Daniel distinguished himself above the presidents and the satraps, because a surpassing spirit was in him; and the king thought to set him over the whole realm.", 6.10. "Wherefore king Darius signed the writing and the interdict.", 6.13. "Then they came near, and spoke before the king concerning the king’s interdict: ‘Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save of thee, O king, shall be cast into the den of lions?’ The king answered and said: ‘The thing is true, according to the law of the Medes and Persians, which altereth not.’", 7.18. "But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’", 9.20. "And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;", 9.21. "yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.", 9.23. "At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.", 9.25. "Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.", 10.3. "I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.", 10.13. "But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia.", 10.20. "Then said he: Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia; and when I go forth, lo, the prince of Greece shall come.", 11.30. "For ships of Kittim shall come against him, and he shall be cowed, and he shall return, and have indignation against the holy covet, and shall do his pleasure; and he shall return, and have regard unto them that forsake the holy covet.",

75. Cicero, On The Nature of The Gods, 3.23.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: Bernabe et al. (2013), Redefining Dionysos, 555

76. Dead Sea Scrolls, 4Q521, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, holy spirit Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 105

77. Cicero, On Invention, a b c\n0 -55.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 109

78. Cicero, On Divination, 1.67, 1.122, 1.124 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •spirit, characterizations as, holy •holy spirit Found in books: Levison (2009), Filled with the Spirit, 181, 331

1.67. illud, quod volumus, expressum est, ut vaticinari furor vera soleat. A/dest, adest fax óbvoluta sánguine atque íncendio! Múltos annos látuit; cives, férte opem et restínguite. Deus inclusus corpore humano iam, non Cassandra loquitur. Iámque mari magnó classis cita Téxitur; exitium éxamen rapit; A/dveniet, fera vélivolantibus Návibus complebít manus litora. Tragoedias loqui videor et fabulas. 1.122. Hoc nimirum est illud, quod de Socrate accepimus, quodque ab ipso in libris Socraticorum saepe dicitur, esse divinum quiddam, quod daimo/nion appellat, cui semper ipse paruerit numquam impellenti, saepe revocanti. Et Socrates quidem (quo quem auctorem meliorem quaerimus?) Xenophonti consulenti, sequereturne Cyrum, posteaquam exposuit, quae ipsi videbantur: Et nostrum quidem, inquit, humanum est consilium; sed de rebus et obscuris et incertis ad Apollinem censeo referundum, ad quem etiam Athenienses publice de maioribus rebus semper rettulerunt. 1.124. Illud tamen eius philosophi magnificum ac paene divinum, quod, cum impiis sententiis damnatus esset, aequissimo animo se dixit mori; neque enim domo egredienti neque illud suggestum, in quo causam dixerat, ascendenti signum sibi ullum, quod consuesset, a deo quasi mali alicuius inpendentis datum. Equidem sic arbitror, etiamsi multa fallant eos, qui aut arte aut coniectura divinare videantur, esse tamen divinationem; homines autem, ut in ceteris artibus, sic in hac posse falli. Potest accidere, ut aliquod signum dubie datum pro certo sit acceptum, potest aliquod latuisse aut ipsum, aut quod esset illi contrarium. Mihi autem ad hoc, de quo disputo, probandum satis est non modo plura, sed etiam pauciora divine praesensa et praedicta reperiri.

1.67. However, the point which I wish to press, that true prophecies are made during frenzy, has found expression in the following lines:It comes! it comes! that bloody torch, in fireEnwrapped, though hid from sight these many years!Bring aid, my countrymen, and quench its flames!It is not Cassandra who next speaks, but a god in human form:Already, on the mighty deep is builtA navy swift that hastes with swarms of woe,80ºIts ships are drawing nigh with swelling sails,And bands of savage men will fill our shores. [32] 1.122. It is the purity of soul, no doubt, that explains that famous utterance which history attributes to Socrates and which his disciples in their books often represent him as repeating: There is some divine influence — δαιμόνιον, he called it — which I always obey, though it never urges me on, but often holds me back. And it was the same Socrates — and what better authority can we quote? — who was consulted by Xenophon as to whether he should join Cyrus. Socrates, after stating what seemed to him the best thing to do, remarked: But my opinion is only that of a man. In matters of doubt and perplexity I advise that Apollos oracle be consulted. This oracle was always consulted by the Athenians in regard to the more serious public questions. 1.124. However, the following utterance of that philosopher, made after he had been wickedly condemned to death, is a noble one — I might almost call it divine: I am very content to die, he said; for neither when I left my home nor when I mounted the platform to plead my cause, did the god give any sign, and this he always does when some evil threatens me.[55] And so my opinion is that the power of divination exists, notwithstanding the fact that those who prophesy by means of art and conjecture are oftentimes mistaken. I believe that, just as men may make mistakes in other callings, so they may in this. It may happen that a sign of doubtful meaning is assumed to be certain or, possibly, either a sign was itself unobserved or one that annulled an observed sign may have gone unnoticed. But, in order to establish the proposition for which I contend it is enough for me to find, not many, but even a few instances of divinely inspired prevision and prophecy.

79. Septuagint, Wisdom of Solomon, 1.4-1.8, 4.2, 7.7, 7.21-7.28, 8.21, 9.15, 9.17, 13.7, 14.23, 15.7-15.13, 17.19, 17.37, 18.12, 18.15, 21.23, 24.23, 37.3, 43.4, 48.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168; Levison (2009), Filled with the Spirit, 142, 143, 144, 221, 240, 248, 371; Levison (2023), The Greek Life of Adam and Eve. 525, 897; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570, 571; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 136, 149; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 165; Stuckenbruck (2007), 1 Enoch 91-108, 251; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 84, 108, 203; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 163; deSilva (2022), Ephesians, 327

1.4. because wisdom will not enter a deceitful soul,nor dwell in a body enslaved to sin. 1.5. For a holy and disciplined spirit will flee from deceit,and will rise and depart from foolish thoughts,and will be ashamed at the approach of unrighteousness. 1.6. For wisdom is a kindly spirit and will not free a blasphemer from the guilt of his words;because God is witness of his inmost feelings,and a true observer of his heart, and a hearer of his tongue. 1.7. Because the Spirit of the Lord has filled the world,and that which holds all things together knows what is said; 1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 4.2. When it is present, men imitate it,and they long for it when it has gone;and throughout all time it marches crowned in triumph,victor in the contest for prizes that are undefiled. 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.21. I learned both what is secret and what is manifest, 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, 7.23. beneficent, humane, steadfast, sure, free from anxiety,all-powerful, overseeing all,and penetrating through all spirits that are intelligent and pure and most subtle. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 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; 7.28. for God loves nothing so much as the man who lives with wisdom." 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said: 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. 9.17. Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high? 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 17.19. or the harsh crash of rocks hurled down,or the unseen running of leaping animals,or the sound of the most savage roaring beasts,or an echo thrown back from a hollow of the mountains,it paralyzed them with terror. 18.12. and they all together, by the one form of death,had corpses too many to count. For the living were not sufficient even to bury them,since in one instant their most valued children had been destroyed. 18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior

80. Septuagint, Judith, 9.1 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •holy spirit Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73

9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said,

81. Cicero, De Oratore, 2.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit, source of insight Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 63

2.2. Quos tum, ut pueri, refutare domesticis testibus patre et C. Aculeone propinquo nostro et L. Cicerone patruo solebamus, quod de Crasso pater et Aculeo, quocum erat nostra matertera, quem Crassus dilexit ex omnibus plurimum, et patruus, qui cum Antonio in Ciliciam profectus una decesserat, multa nobis de eius studio et doctrina saepe narravit; cumque nos cum consobrinis nostris, Aculeonis filiis, et ea disceremus, quae Crasso placerent, et ab eis doctoribus, quibus ille uteretur, erudiremur, etiam illud saepe intelleximus, cum essemus eius domi, quod vel pueri sentire poteramus, illum et Graece sic loqui, nullam ut nosse aliam linguam videretur, et doctoribus nostris ea ponere in percontando eaque ipsum omni in sermone tractare, ut nihil esse ei novum, nihil inauditum videretur.

82. Dead Sea Scrolls, 4Qmmt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran, holy spirit at Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 165

83. Cicero, Letters To Quintus, a b c d\n0 '1.1.45 '1.1.45 '1 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit, in paul Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908

84. Anon., Testament of Dan, 4.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •spirit, of holiness Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168

4.4. For first it pleaseth the hearing, and so maketh the mind keen to perceive the grounds for provocation; and then being enraged, he thinketh that he is justly angry.

85. Anon., Testament of Gad, 6.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •spirit, of holiness Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168

6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him.

86. Anon., Testament of Issachar, 4.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •spirit, of holiness Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168

87. Anon., Testament of Job, 36.6, 51.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •spirit, of holiness •spirit, characterizations as,, holiest holiness Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168

88. Anon., Testament of Levi, 9.9, 18.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •holy spirit •holy spirit, lukan conception •holy spirit, ot roles Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 570

9.9. Beware of the spirit of fornication; for this shall continue and shall by thy seed pollute the holy place.

89. Anon., Testament of Naphtali, 2.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •spirit, of holiness Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168

2.6. As a man's strength, so also is his work; and as his mind, so also is his skill; and as his purpose, so also is his achievement; and as his heart, so also is his mouth; as his eye, so also is his sleep; as his soul, so also is his word, either in the law of the Lord or in the works of Beliar.

90. Anon., Testament of Reuben, 2.2, 2.7, 3.2-3.6, 3.8, 4.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •holy spirit •spirit, of holiness Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168; deSilva (2022), Ephesians, 90

2.2. Seven spirits therefore are appointed against man, and they are the leaders in the works of youth. 2.7. The sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength. 3.2. With these spirits are mingled the spirits of error. 3.3. [First, the spirit of fornication is seated in the nature and in the senses; the second, the spirit of insatiableness, in the belly; the third, the spirit of fighting, in the liver and gall. 3.4. The fourth is the spirit of obsequiousness and chicanery, that through officious attention one may be fair in seeming. 3.5. The fifth is the spirit of pride, that one may be boastful and arrogant. The sixth is the spirit of lying, in perdition and jealousy to practise deceits, and concealments from kindred and friends. 3.6. The seventh is the spirit of injustice, with which are thefts and acts of rapacity, that a man may fulfill the desire of his heart; for injustice worketh together with the other spirits by the taking of gifts. 3.8. And so perisheth every young man, darkening his mind from the truth, and not understanding the law of God, nor obeying the admonitions of his fathers as befell me also in my youth. 4.6. For a pit unto the soul is the sin of fornication, separating it from God, and bringing it near to idols, because it deceiveth the mind and understanding, and leadeth young men into hades before their time.

91. Anon., Testament of Simeon, 2.6-2.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: deSilva (2022), Ephesians, 91

2.6. For in the time of my youth I was jealous in many things of Joseph, because my father loved him beyond all. 2.7. And I set my mind against him to destroy him, because the prince of deceit sent forth the spirit of jealousy and blinded my mind, so that I regarded him not as a brother, nor did I spare even Jacob my father.

92. Anon., Testament of Benjamin, 8.2-8.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •holy spirit •spirit, of holiness Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168

8.2. He that hath a pure mind in love, looketh not after a woman with a view to fornication; for he hath no defilement in his heart, because the Spirit of God resteth upon him. 8.3. For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled.

93. Anon., Testament of Judah, 13.3, 14.1, 14.8, 20.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •holy spirit •spirit, of holiness Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 168; deSilva (2022), Ephesians, 91

94. Dead Sea Scrolls, 1Qha, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 237, 349

95. Alexander Polyhistor, Fragments, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: Bernabe et al. (2013), Redefining Dionysos, 555

96. Dead Sea Scrolls, 4Q161, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 592

97. Dead Sea Scrolls, 4Q270, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, characterizations as,, holiest holiness Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 201, 349

98. Dead Sea Scrolls, 4Q286, 7.2.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •qumran, holy spirit at Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 165

99. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, characterizations as,, holiest holiness Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 201, 202, 203, 237

100. Dead Sea Scrolls, 4Q427, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 592

101. Dead Sea Scrolls, 4Q504, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 592

102. Dead Sea Scrolls, 11Qpsa, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, holy Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 38

103. Cicero, Letters, a b c d\n0 '1.1.45 '1.1.45 '1 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit, in paul Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908

104. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 130, 131, 132; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 593

105. Dead Sea Scrolls, Pesher On Psalms, 4.25 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •holy spirit, geographic universalism •holy spirit, lukan conception •holy spirit, qumran Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 592

106. Dead Sea Scrolls, Scroll of Blessings, 2.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, characterizations as,, holiest holiness Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349

107. Dead Sea Scrolls, Rule of The Communityb, 9.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •holy spirit Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 160

108. Dead Sea Scrolls, Rule of The Community, 8.1-11.22, 8.13, 8.14, 8.15, 8.16, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 187

109. Dead Sea Scrolls, Rule of The Community, 8.1-11.22, 8.13, 8.14, 8.15, 8.16, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 187

110. Dead Sea Scrolls, Hodayot, 4.7, 4.27, 4.29, 4.37, 4.38, 4.40, 5.15, 5.16, 5.30, 5.31, 5.32, 5.33, 5.36, 6.23, 6.24, 6.25, 6.26, 7.23, 7.29, 8.20, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.32, 9.21, 9.22, 9.23, 9.24, 10.10, 10.11, 12.6-13.6, 12.11, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33, 12.34, 12.35, 12.36, 12.37, 12.38, 13.22-15.8, 16.20, 17.32, 19.10, 19.11, 19.12, 19.13, 19.14, 20, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 21.34, 22, 22.12, 22.13, 22.19, 22.25, 22.27, 22.28, 22.29, 22.30, 23.33 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 175

111. Dead Sea Scrolls, War Scroll, 9.15-9.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, holy Found in books: Levison (2023), The Greek Life of Adam and Eve. 968

112. Dead Sea Scrolls, Damascus Document, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 204

113. Dead Sea Scrolls, Hodayot, 4.7, 4.27, 4.29, 4.37, 4.38, 4.40, 5.15, 5.16, 5.30, 5.31, 5.32, 5.33, 5.36, 6.23, 6.24, 6.25, 6.26, 7.23, 7.29, 8.19, 8.20, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.32, 9.21, 9.22, 9.23, 9.24, 10.10, 10.11, 11.20, 11.21, 12.6-13.6, 12.11, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33, 12.34, 12.35, 12.36, 12.37, 12.38, 13.22-15.8, 16.20, 17.32, 19.10, 19.11, 19.12, 19.13, 19.14, 20, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 21.34, 22, 22.12, 22.13, 22.19, 22.25, 22.27, 22.28, 22.29, 22.30, 23.33 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 95; Levison (2009), Filled with the Spirit, 356

114. Dead Sea Scrolls, Compositions 11Q5, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, holy Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 38

115. Dead Sea Scrolls, Community Rule, 1.12, 1.16, 2.25-3.9, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 4.3, 4.4, 4.5, 4.6, 4.10, 4.18, 4.19, 4.20, 4.21, 4.22, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8.1-11.22, 8.13, 8.14, 8.15, 8.16, 9.3, 9.4, 9.5, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 11.6, 11.7, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 45; Levison (2009), Filled with the Spirit, 215

116. Dead Sea Scrolls, 4Q418, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52

117. Dead Sea Scrolls, 4Q444, 0, 8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 51

118. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 130

119. Dead Sea Scrolls, Pesher On Habakkuk, 7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •spirit, holy spirit Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 9, 10

120. Dead Sea Scrolls, Damascus Document, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 204

121. Cicero, Orator, 1.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 183

122. Anon., Rhetorica Ad Herennium, 1.3, 3.19-3.27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 183

3.19. Many have said that the faculty of greatest use to the speaker and the most valuable for persuasion is Delivery. For my part, I should not readily say that any one of the five faculties is the most important; that an exceptionally great usefulness resides in the delivery I should boldly affirm. For skilful invention, elegant style, the artistic management of the parts comprising the case, and the careful memory of all these will be of no more value without delivery, than delivery alone and independent of these. Therefore, because no one has written carefully on this subject â all have thought it scarcely possible for voice, mien, and gesture to be lucidly described, as appertaining to our sense-experience â and because the mastery of delivery is a very important requisite for speaking, the whole subject, as I believe, deserves serious consideration. Delivery, then, includes Voice Quality and Physical Movement. Voice Quality has a certain character of its own, acquired by method and application. 3.20. It has three aspects: Volume, Stability, and Flexibility. Vocal volume is primarily the gift of nature; cultivation augments it somewhat, but chiefly conserves it. Stability is primarily gained by cultivation; declamatory exercise augments it somewhat, but chiefly conserves it. Vocal flexibility â the ability in speaking to vary the intonations of the voice at pleasure â is primarily achieved by declamatory exercise. Thus with regard to vocal volume, and in a degree also to stability, since one is the gift of nature and the other is acquired by cultivation, it is pointless to give any other advice than that the method of cultivating the voice should be sought from those skilled in this art. It seems, however, that I must discuss stability in the degree that it is conserved by a system of declamation, and also vocal flexibility (this is especially necessary to the speaker), because it too is acquired by the discipline of declamation. 3.21. We can, then, in speaking conserve stability mainly by using for the Introduction a voice as calm and composed as possible. For the windpipe is injured if filled with a violent outburst of sound before it has been soothed by soft intonations. And it is appropriate to use rather long pauses â the voice is refreshed by respiration and the windpipe is rested by silence. We should also relax from continual use of the full voice and pass to the tone of conversation; for, as the result of changes, no one kind of tone is spent, and we are complete in the entire range. Again, we ought to avoid piercing exclamations, for a shock that wounds the windpipe is produced by shouting which is excessively sharp and shrill, and the brilliance of the voice is altogether used up by one outburst. Again, at the end of the speech it is proper to deliver long periods in one unbroken breath, for then the throat becomes warm, the windpipe is filled, and the voice, which has been used in a variety of tones, is restored to a kind of uniform and constant tone. How often must we be duly thankful to nature, as here! Indeed what we declare to be beneficial for conserving the voice applies also to agreeableness of delivery, and, as a result, what benefits our voice likewise finds favour in the hearer's taste. 3.22. A useful thing for stability is a calm tone in the Introduction. What is more disagreeable than the full voice in the Introduction to a discourse? Pauses strengthen the voice. They also render the thoughts more clear-cut by separating them, and leave the hearer time to think. Relaxation from a continuous full tone conserves the voice, and the variety gives extreme pleasure to the hearer too, since now the conversational tone holds the attention and now the full voice rouses it. Sharp exclamation injures the voice and likewise jars the hearer, for it has about it something ignoble, suited rather to feminine outcry than to manly dignity in speaking. At the end of the speech a sustained flow is beneficial to the voice. And does not this, too, most vigorously stir the hearer at the Conclusion of the entire discourse? Since, then, the same means serve stability of the voice and agreeableness of delivery, my present discussion will have dealt with both at once, offering as it does the observations that have seemed appropriate on stability, and the related observations on agreeableness. The rest I shall set forth somewhat later, in its proper place. 3.23. Now the flexibility of the voice, since it depends entirely on rhetorical rules, deserves our more careful consideration. The aspects of Flexibility are Conversational Tone, Tone of Debate, and Tone of Amplification. The Tone of Conversation is relaxed, and is closest to daily speech. The Tone of Debate is energetic, and is suited to both proof and refutation. The Tone of Amplification either rouses the hearer to wrath or moves him to pity. Conversational Tone comprises four kinds: the Dignified, The Explicative, the Narrative, and the Facetious. The Dignified, or Serious, Tone of Conversation is marked by some degree of impressiveness and by vocal restraint. The Explicative in a calm voice explains how something could or could not have been brought to pass. The Narrative sets forth events that have occurred or might have occurred. The Facetious can on the basis of some circumstance elicit a laugh which is modest and refined. In the Tone of Debate are distinguishable the Sustained and the Broken. The Sustained is full-voiced and accelerated delivery. The Broken Tone of Debate is punctuated repeatedly with short, intermittent pauses, and is vociferated sharply. 3.24. The Tone of Amplification includes the Hortatory and the Pathetic. The Hortatory, by amplifying some fault, incites the hearer to indignation. The Pathetic, by amplifying misfortunes, wins the hearer over to pity. Since, then, vocal flexibility is divided into three tones, and these in turn subdivide into eight others, it appears that we must explain what delivery is appropriate to each of these eight subdivisions. (1) For the Dignified Conversational Tone it will be proper to use the full throat but the calmest and most subdued voice possible, yet not in such a fashion that we pass from the practice of the orator to that of the tragedian. (2) For the Explicative Conversational Tone one ought to use a rather thin-toned voice, and frequent pauses and intermissions, so that we seem by means of the delivery itself to implant and engrave in the hearer's mind the points we are making in our explanation. (3) For the Narrative Conversational Tone varied intonations are necessary, so that we seem to recount everything just as it took place. Our delivery will be somewhat rapid when we narrate what we wish to show was done vigorously, and it will be slower when we narrate something else done in leisurely fashion. Then, corresponding to the content of the words, we shall modify the delivery in all the kinds of tone, now to sharpness, now to kindness, or now to sadness, and now to gaiety. If in the Statement of Facts there occur any declarations, demands, replies, or exclamations of astonishment concerning the facts we are narrating, we shall give careful attention to expressing with the voice the feelings and thoughts of each personage. 3.25. (4) For the Facetious Conversational Tone, with a gentle quiver in the voice, and a slight suggestion of a smile, but without any trace of immoderate laughter, one ought to shift one's utterance smoothly from the Serious Conversational Tone to the tone of gentlemanly jest. Since the Tone of Debate is to be expressed either through the Sustained or the Broken, when the (5) Sustained Tone of Debate is required, one ought moderately to increase the vocal volume, and, in maintaining an uninterrupted flow of words, also to bring the voice into harmony with them, to inflect the tone accordingly, and to deliver the words rapidly in a full voice, so that the voice production can follow the fluent energy of the speech. (6) For the Broken Tone of Debate we must with deepest chest tones produce the clearest possible exclamations, and I advise giving as much time to each pause as to each exclamation. For (7) the Hortatory Tone of Amplification we shall use a very thin-toned voice, moderate loudness, an even flow of sound, frequent modulations, and the utmost speed. (8) For the Pathetic Tone of Amplification we shall use a restrained voice, deep tone, frequent intermissions, long pauses, and marked changes. On Voice Quality enough has been said. Now it seems best to discuss Physical Movement. 3.26. Physical Movement consists in a certain control of gesture and mien which renders what is delivered more plausible. Accordingly the facial expression should show modesty and animation, and the gestures should not be conspicuous for either elegance or grossness, lest we give the impression that we are either actors or day labourers. It seems, then, that the rules regulating bodily movement ought to correspond to the several divisions of tone comprising voice. To illustrate: (1) For the Dignified Conversational Tone, the speaker must stay in position when he speaks, lightly moving his right hand, his countece expressing an emotion corresponding to the sentiments of the subject â gaiety or sadness or an emotion intermediate. (2) For the Explicative Conversational Tone, we shall incline the body forward a little from the shoulders, since it is natural to bring the face as close as possible to our hearers when we wish to prove a point and arouse them vigorously. (3) For the Narrative Conversational Tone, the same physical movement as I have just set forth for the Dignified will be appropriate. (4) For the Facetious Conversational Tone, we should by our countece express a certain gaiety, without changing gestures. 3.27. (5) For the Sustained Tone of Debate, we shall use a quick gesture of the arm, a mobile countece, and a keen glance. (6) For the Broken Tone of Debate, one must extend the arm very quickly, walk up and down, occasionally stamp the right foot, and adopt a keen and fixed look. (7) For the Hortatory Tone of Amplification, it will be appropriate to use a somewhat slower and more deliberate gesticulation, but otherwise to follow the procedure for the Sustained Tone of Debate. (8) For the Pathetic Tone of Amplification, one ought to slap one's thigh and beat one's head, and sometimes to use a calm and uniform gesticulation and a sad and disturbed expression. I am not unaware how great a task I have undertaken in trying to express physical movements in words and portray vocal intonations in writing. True, I was not confident that it was possible to treat these matters adequately in writing. Yet neither did I suppose that, if such a treatment were impossible, it would follow that what I have done here would be useless, for it has been my purpose merely to suggest what ought to be done. The rest I shall leave to practice. This, nevertheless, one must remember: good delivery ensures that what the orator is saying seems to come from his heart.

123. Demetrius, Style, 209 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 130

124. Diodorus Siculus, Historical Library, 4.4.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •holy spirit Found in books: Bernabe et al. (2013), Redefining Dionysos, 555

4.4.1. Some writers of myths, however, relate that there was a second Dionysus who was much earlier in time than the one we have just mentioned. For according to them there was born of Zeus and PersephonÃª a Dionysus who is called by some Sabazius and whose birth and sacrifices and honours are celebrated at night and in secret, because of the disgrace resulting from the intercourse of the sexes.

125. Dionysius of Halycarnassus, On Lysias, 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 130

126. Philo of Alexandria, On The Special Laws, 1.257-1.260, 3.1-3.6, 3.208-3.209, 4.123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit •spirit, characterizations as, holy •spirit, effects of, holiness/ integrity Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52; Levison (2009), Filled with the Spirit, 247, 311, 344, 356

1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. 3.208. And the law says, "Let everything which a man that is unclean has touched be also unclean as being polluted by a participation in that which is unclean." And this sacred injunction appears to have a wide operation, not being limited to the body alone, but proceeding as it would seem also to investigate the dispositions of the soul, 3.209. for the unjust and impious man is peculiarly unclean, being one who has no respect for either human or divine things, but who throws everything into disorder and confusion by the immoderate vehemence of his passions, and by the extravagance of his wickedness, so that everything which he touches becomes faulty, having its nature changed by the wickedness of him who has taken them in hand. For in like manner the actions of the good are, on the contrary, all praiseworthy, being made better by the energies of those who apply themselves to them, since in some degree what is done resembles in its character the person who does it.Go to the Tables of Contents of The Works of PhiloPlease buy the CD to support the site, view it without ads, and get bonus stuff!Early Christian Writings is copyright © 2001-2020 Peter Kirby E-Mail . 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God.

127. Philo of Alexandria, That Every Good Person Is Free, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 333

13. And since, as that sweetest of all writers, Plato, says, envy is removed far from the divine company, but wisdom, that most divine and communicative of all things, never closes its school, but is continually open to receive all who thirst for salutary doctrines, to whom she pours forth the inexhaustible stream of unalloyed instruction and wisdom, and persuades them to yield to the intoxication of the soberest of all drunkenness.

128. Anon., Sibylline Oracles, 2.330-2.339, 4.165, 7.68-7.69 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •spirit, holy •holy spirit •holy spirit, lukan conception •holy spirit, ot pseudepigrapha Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 115; Levison (2023), The Greek Life of Adam and Eve. 106; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 571

129. Philo of Alexandria, Plant., 18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 247

130. Philo of Alexandria, On The Virtues, 218, 217 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 183

217. For, indeed, his servants at all times steadfastly observed him, as subjects observe a ruler, looking with admiration at the universal greatness of his nature and disposition, which was more perfect than is customary to meet with in a man; for he did not use the same conversation as ordinary men, but, like one inspired, spoke in general in more dignified language. Whenever, therefore, he was possessed by the Holy Spirit he at once changed everything for the better, his eyes and his complexion, and his size and his appearance while standing, and his motions, and his voice; the Holy Spirit, which, being breathed into him from above, took up its lodging in his soul, clothing his body with extraordinary beauty, and investing his words with persuasiveness at the same time that it endowed his hearers with understanding.

131. Philo of Alexandria, On The Life of Abraham, 122 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52

122. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three; of one when the soul being completely purified, and having surmounted not only the multitudes of numbers, but also the number two, which is the neighbour of the unit, hastens onward to that idea which is devoid of all mixture, free from all combination, and by itself in need of nothing else whatever; and of three, when, not being as yet made perfect as to the important virtues, it is still seeking for initiation in those of less consequence, and is not able to attain to a comprehension of the living God by its own unassisted faculties without the aid of something else, but can only do so by judging of his deeds, whether as creator or as governor.

132. Philo of Alexandria, On The Life of Moses, 2.127, 2.188-2.191, 2.264-2.265 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 345; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. 2.189. Therefore, all the earliest oracles are manifestations of the whole of the divine virtues, and especially of that merciful and bounteous character by means of which he trains all men to virtue, and especially the race which is devoted to his service, to which he lays open the road leading to happiness. 2.190. The second class have a sort of admixture and communication in them, the prophet asking information on the subjects as to which he is in difficulty, and God answering him and instructing him. The third sort are attributed to the lawgiver, God having given him a share of his prescient power, by means of which he will be able to foretell the future. 2.191. Therefore, we must for the present pass by the first; for they are too great to be adequately praised by any man, as, indeed, they could scarcely be panegyrised worthily by the heaven itself and the nature of the universe; and they are also uttered by the mouth, as it were, of an interpreter. But interpretation and prophecy differ from one another. And concerning the second kind I will at once endeavour to explain the truth, connecting with them the third species also, in which the inspired character of the speaker is shown, according to which it is that he is most especially and appropriately looked upon as a prophet. 2.264. And the sign was this. A small portion of food descended from the air on the previous days, but a double portion on the day before the seventh day. And on the previous days, if any portion was left it became liquefied and melted away, until it was entirely changed into dew, and so consumed; but on this day it endured no alteration, but remained in the same state as before, and when this was reported to him, and beheld by him, Moses did not so much conjecture as receive the impulse of divine inspiration under which he prophesied of the seventh day. 2.265. I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth;

133. Philo of Alexandria, Allegorical Interpretation, 1.31-1.32, 1.34-1.35, 1.38, 1.42, 2.15, 3.28, 3.96 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 291; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 62; Levison (2009), Filled with the Spirit, 149, 248, 311; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 45

134. Philo of Alexandria, On The Cherubim, 17, 27, 28, 48, 49, 50, 51, 29, 94-6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 344

29. And do thou, O my mind, receive the impression of each of these cherubims unadulterated, that thus becoming thoroughly instructed about the ruling authority of the Creator of all things and about his goodness, thou mayest receive a happy inheritance; for immediately thou shalt understand the conjunction and combination of these imperishable powers, and learn in what respects God is good, his majesty arising from his sovereign power being all the time conspicuous; and in what he is powerful, his goodness, being equally the object of attention, that is this way thou mayest attain to the virtues which are engendered by these conceptions, namely, a love and a reverential awe of God, neither being uplifted to arrogance by any prosperity which may befall thee, having regard always to the greatness of the sovereignty of thy King; nor abjectly giving up hope of better things in the hour of unexpected misfortune, having regard, then, to the mercifulness of thy great and bounteous God. 29. But what is the use now of enumerating the excellencies of the decade, which are infinite in number; treating our most important task as one of no importance, which is, indeed, of itself most all-sufficient, and worthy material for the study of those who devote themselves to mathematics? The other points we must pass over for the present; but perhaps it may not be out of place to mention one by way of example;

135. Philo of Alexandria, Questions On Exodus, 2.51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52

136. Philo of Alexandria, On Husbandry, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."

137. Philo of Alexandria, On Drunkenness, 147, 146 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 333

146. But whatever soul is filled with grace is at once in a state of exultation, and delight, and dancing; for it becomes full of triumph, so that it would appear to many of the uninitiated to be intoxicated, and agitated, and to be beside itself. On which account it was said to it by a young boy, and that not by one only but by every one who was old enough for juvenile sauciness and for a readiness to mock at what is good, "How long will you be drunk? Put an end to your wine-bibbing."

138. Philo of Alexandria, On The Migration of Abraham, 34, 67, 35 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 344

35. and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII.

139. Philo of Alexandria, On The Creation of The World, 134-135, 146, 18, 24-25, 71, 144 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 245, 248

144. And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI.

140. Philo of Alexandria, On The Posterity of Cain, 167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 140

167. But he who is truly God is perceived, and felt, and recognised, not only by means of one's ears, but also by the eyes of our mind, through his mighty works which are done in the world, and through the rapidity of his operations; on which account in the great song it is said (the speaker assuming the character of God), "Behold! behold! it is I!" as if that real existing God could be more easily conceived by the mind than proved by verbal demonstration;

141. Philo of Alexandria, On Sobriety, 63-64, 62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52

142. Philo of Alexandria, That God Is Unchangeable, 2018-07-0900:00:00, 86 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 145

86. But what is the meaning of the sentence, "Noah found grace in the sight of the Lord God?" Let us now consider this: for those who find anything, some are finding what they formerly had and have lost; and some are discovering what they never had before, and now possess for the first time. Accordingly, those men who occupy themselves with the investigation of appropriate names, are accustomed to call the latter kind finding (heuresis), and the former kind re-finding (aneuresis).

143. Philo of Alexandria, Who Is The Heir, 184, 230-232, 185 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52

185. Now, the craters of the sense of seeing are the eyes, those of hearing are the ears, those of smelling are the nostrils, and so on with the appropriate receptacles for each of the senses. On these craters the sacred word pours a portion of blood, thinking it right that the irrational part of us should become endowed with soul and vitality, and should in some manner become rational; following the guidance of admonition, and purifying itself from the deceitful alluring powers of the objects of the outward sense which aim to overcome it.

144. Philo of Alexandria, On Dreams, 2.252 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 356

2.252. And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely; for I have also in a most seasonable manner explained many other things to you also.

145. New Testament, Apocalypse, 1.14, 1.16, 1.20, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.23, 3, 4.5, 5, 5.9, 5.10, 5.11, 5.12, 5.13, 6.9, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 9.4, 10, 10.1-11.13, 10.11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 14.1, 14.3, 14.6, 15.3, 16.13, 18.2, 19.11, 19.13, 19.16, 21.3, 21.9-22.5, 21.24, 22.1, 22.2, 22.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 194

21.24. καὶ περιπατήσουσιν τὰ ἔθνη διὰ τοῦ φωτὸςαὐτῆς·καὶ οἱ βασιλεῖςτῆς γῆςφέρουσιν τὴν δόξαναὐτῶν εἰς αὐτήν·

21.24. The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it.

146. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 212; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 144

21.9. τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.

21.9. Now this man had four virgin daughters who prophesied.

147. New Testament, 2 Corinthians, 1.3, 1.4, 1.7, 1.8, 1.9, 1.10, 1.15, 1.16, 1.17, 1.20, 1.21, 1.22, 2.12, 2.13, 2.14, 2.15, 2.16, 3, 3.3, 3.6, 3.7, 3.8, 3.12-4.6, 3.14, 3.15, 3.16, 3.17, 3.18, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.10, 4.14, 4.16, 4.17, 4.18, 5.1, 5.4, 5.5, 5.17, 5.21, 6.6, 6.7, 6.14-7.1, 6.14, 6.15, 6.16, 7.1, 7.6, 7.7, 9.11, 9.12, 9.13, 10.8, 10.10.00, 10.17, 11.6, 11.13, 11.14, 11.25, 11.31, 12.2, 12.3, 12.4, 12.8, 12.19, 13.1, 13.10, 13.14 (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, 153; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 221

2.16. οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός;

148. New Testament, 2 Thessalonians, 1.7, 1.10, 2.3, 2.6-2.9, 2.13-2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •holy spirit xiv, Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201, 207; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 212, 287; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 379

1.7. καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθʼ ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ ἀπʼ οὐρανοῦ μετʼ ἀγγέλων δυνάμεως αὐτοῦ 1.10. ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ. 2.3. μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας, 2.6. καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ αὐτοῦ καιρῷ· 2.7. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. 2.8. καὶ τότε ἀποκαλυφθήσεταιὁ ἄνομος,ὃν ὁ κύριος [Ἰησοῦς]ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦκαὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ, 2.9. οὗ ἐστὶν ἡ παρουσία κατʼ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους 2.13. Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶἠγαπημένοι ὑπὸ Κυρίου,ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπʼ ἀρχῆς εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, 2.14. εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, 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. 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction, 2.6. Now you know what is restraining him, to the end that he may be revealed in his own season. 2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. 2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; 2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders, 2.13. But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth; 2.14. to which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.

149. New Testament, 2 Peter, 1.2-1.4, 1.13, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •spirit, holy Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 264; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 292; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 119; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 84; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 168

1.2. χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ θεοῦ καὶ Ἰησοῦ τοῦ κυρίου ἡμῶν, 1.3. ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς διὰ δόξης καὶ ἀρετῆς, 1.4. διʼ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. 1.13. δίκαιον δὲ ἡγοῦμαι, ἐφʼ ὅσον εἰμὶ ἐν τούτῳ τῷ σκηνώματι, διεγείρειν ὑμᾶς ἐν ὑπομνήσει, 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου.

1.2. Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord, 1.3. seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue; 1.4. by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. 1.13. I think it right, as long as I am in this tent, to stir you up by reminding you; 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire."

150. New Testament, 1 Timothy, 2.4, 2.14, 3.8, 3.16, 4.1-4.5, 4.7, 5.5, 5.23, 6.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 200; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 207, 275; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 64, 168; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 143; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 196, 255

2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 2.14. καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. 3.8. Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, 3.16. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5. ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 5.5. ἡ δὲ ὄντως χήρα καὶ μεμονωμένηἤλπικεν ἐπὶ [τὸν] θεὸνκαὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· 5.23. Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας. 6.14. τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι τῆς ἐπιφανείας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,

2.4. who desires all people to be saved and come to full knowledge of the truth. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 3.8. Deacons, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money; 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.23. Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;

151. New Testament, James, 1.18, 1.25, 2.7, 2.19, 3.8, 4.3, 5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit, activity of •spirit, holy •holy spirit, in baptismal formulae •holy spirit •holy spirit, as agent of moral transformation Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 82; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 273; Karfíková (2012), Grace and the Will According to Augustine, 190, 248; Levison (2023), The Greek Life of Adam and Eve. 525; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 268; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 67

1.18. βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. 1.25. ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὗτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται. 2.7. οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς; 2.19. σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 3.8. τὴν δὲ γλῶσσαν οὐδεὶς δαμάσαι δύναται ἀνθρώπων· ἀκατάστατον κακόν, μεστὴ ἰοῦ θανατηφόρου. 4.3. αἰτεῖτε καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε. 5.13. Κακοπαθεῖ τις ἐν ὑμῖν; προσευχέσθω· εὐθυμεῖ τις; ψαλλέτω.

1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 2.7. Don't they blaspheme the honorable name by which you are called? 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 3.8. But nobody can tame the tongue. It is a restless evil, full of deadly poison. 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures. 5.13. Is any among you suffering? Let him pray. Is any cheerful? Let him sing praises.

152. New Testament, 2 Timothy, 1.3, 1.6-1.7, 1.10, 2.5, 2.22, 4.1, 4.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •spirit, characterizations as, holy •spirit, effects of, holiness/ integrity •holy spirit, divinity of Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 207; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 122; Levison (2009), Filled with the Spirit, 240, 423; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139

1.3. Χάριν ἔχω τῷ θεῷ, ᾧ λατρεύω ἀπὸ προγόνων ἐν καθαρᾷ συνειδήσει, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου, 1.6. διʼ ἣν αἰτίαν ἀναμιμνήσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου· 1.7. οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. 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, 2.5. ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ· 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 4.1. Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλειαν αὐτοῦ· 4.8. λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσιν τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.

1.3. I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day 1.6. For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 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. 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.

153. New Testament, Jude, 24-25, 4 (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, 9

154. New Testament, Titus, 1.12, 1.15, 2.3, 2.11, 2.13-2.14, 3.4-3.6, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •spirit, holy Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 110; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 207, 264, 275; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 60, 64; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 79, 269; deSilva (2022), Ephesians, 79

1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.15. πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. 2.3. πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, 2.13. προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, 2.14. ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. 3.4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, 3.6. οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.

1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.11. For the grace of God has appeared, bringing salvation to all men, 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 3.4. But when the kindness of God our Savior and his love toward mankind appeared, 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.

155. New Testament, Ephesians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 197; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 317, 336, 607; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 132

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,

4.13. 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;

156. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 186; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224

2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ.

2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law.

157. New Testament, Hebrews, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.9, 1.13, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11-12.17, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 3, 3.1, 3.1-5.10, 3.2, 3.3, 3.4, 3.5, 3.6, 3.11-4.11, 4, 4.1, 4.14-5.10, 4.14, 4.15, 4.16, 5.1, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11-10.39, 6.2, 6.4, 6.5, 6.20, 7.1-10.18, 7.3, 7.6, 7.8, 7.11, 7.12, 7.15-8.7, 7.16, 7.17, 7.19, 7.21, 7.24, 7.25, 7.26, 7.27, 7.28, 8, 8.1, 8.1-9.28, 8.2, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.1, 9.2, 9.3, 9.5, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.28, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.16, 10.17, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.28, 10.29, 10.36, 11.9, 11.10, 11.14, 11.16, 12.1, 12.10, 12.18, 12.22, 12.24, 12.27, 12.28, 12.29, 13.11, 13.12, 13.13, 13.14, 13.15, 13.17, 13.20, 13.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 117; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 153

7.3. ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν μήτε ζωῆς τέλος ἔχων, ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ, μένειἱερεὺςεἰς τὸ διηνεκές.

7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually.

158. New Testament, Philippians, 1.12, 1.23, 2.6-2.7, 2.13, 3.2-3.3, 3.8-3.12, 3.21, 4.6, 4.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 201, 236; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267, 380, 908; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 209; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 151, 152; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 196; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 109; deSilva (2022), Ephesians, 90, 327

1.12. Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοί, ὅτι τὰ κατʼ ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ εὐαγγελίου ἐλήλυθεν, 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 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 2.13. θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας· 3.2. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.3. ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, 3.8. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9. μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11. εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 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. 4.6. μηδὲν μεριμνᾶτε, ἀλλʼ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετʼ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν· 4.14. πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει.

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; 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 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. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 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. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.14. However you did well that you had fellowship with my affliction.

159. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 179, 196; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 113; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 51

1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,

1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,

160. New Testament, 1 Thessalonians, 1.1, 1.4-1.10, 2.12.0, 2.13.0, 2.19-2.20, 3.1-3.3, 3.12.0, 3.13, 4.1-4.12, 4.16-4.17, 5.3, 5.6, 5.8, 5.17, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 223; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 201; Levison (2009), Filled with the Spirit, 239, 264, 265, 266, 267; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 268, 379, 380, 591; Stuckenbruck (2007), 1 Enoch 91-108, 251; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 106; deSilva (2022), Ephesians, 89, 90, 326, 327

1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη. 1.4. εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [τοῦ] θεοῦ, τὴν ἐκλογὴν ὑμῶν, 1.5. ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς· 1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 1.7. ὥστε γενέσθαι ὑμᾶς τύπον πᾶσιν τοῖς πιστεύουσιν ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαίᾳ. 1.8. ἀφʼ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ Ἀχαίᾳ, ἀλλʼ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι· 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 2.19. τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως— ἢ οὐχὶ καὶ ὑμεῖς— ἔμπροσθεν τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; 2.20. ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά. 3.1. Διὸ μηκέτι στέγοντες ηὐδοκήσαμεν καταλειφθῆναι ἐν Ἀθήναις μόνοι, 3.2. καὶ ἐπέμψαμεν Τιμό θεον, τὸν ἀδελφὸν ἡμῶν καὶ διάκονον τοῦ θεοῦ ἐν τῷ εὐαγγελίῳ τοῦ χριστοῦ, εἰς τὸ στηρίξαι ὑμᾶς καὶ παρακαλέσαιὑπὲρ τῆς πίστεως ὑμῶν 3.3. τὸ μηδένα σαίνεσθαι ἐν ταῖς θλίψεσιν ταύταις. αὐτοὶ γὰρ οἴδατε ὅτι εἰς τοῦτο κείμεθα· 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. 4.1. Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, [ἵνα] καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον. 4.2. οἴδατε γὰρ τίνας παραγγελίας ἐδώκαμεν ὑμῖν διὰ τοῦ κυρίου Ἰησοῦ. 4.3. Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4. εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5. μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6. τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7. οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8. τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.10. καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς [τοὺς] ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον, 4.11. καὶ φιλοτιμεῖσθαι ἡσυχάζειν καὶ πράσσειν τὰ ἴδια καὶ ἐργάζεσθαι ταῖς χερσὶν ὑμῶν, καθὼς ὑμῖν παρηγγείλαμεν, 4.12. ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε. 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, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 5.3. ὅταν λέγωσιν Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐπίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν. 5.6. ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν. 5.8. ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας· 5.17. ἀδιαλείπτως προσεύχεσθε, 5.23. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.4. We know, brothers loved by God, that you are chosen, 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.19. For what is our hope, or joy, or crown of rejoicing? Isn't it even you, before our Lord Jesus at his coming? 2.20. For you are our glory and our joy. 3.1. Therefore, when we couldn't stand it any longer, we thought it good to be left behind at Athens alone, 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 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. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor, 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 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, 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 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, 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.17. Pray without ceasing. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

161. New Testament, John, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 204

3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,

3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

162. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 195

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.

16.8. "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.

163. New Testament, Mark, 1.1, 1.4-1.5, 1.7-1.28, 2.5, 3.11, 3.22, 3.28-3.30, 3.35, 4.1, 4.11-4.20, 5.1-5.20, 5.29, 6.1-6.7, 6.14-6.15, 7.24-7.30, 8.38, 10.18, 11.17, 12.18, 12.29-12.32, 13.1, 13.11, 13.22, 14.30, 14.38, 14.58, 14.72, 15.23, 15.29, 15.33-15.37, 16.9-16.20 (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; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 93; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 112; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 54, 127, 227, 233; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Horkey (2019), Cosmos in the Ancient World, 288; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 196, 200; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 129; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 211; Levison (2009), Filled with the Spirit, 242, 292; Levison (2023), The Greek Life of Adam and Eve. 897; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 132; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 143; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 113, 114; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 231, 271, 452; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 573, 574, 577; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 117; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 7, 8, 116, 335; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 241; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 524, 538; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35; Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 128, 206; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 84, 109, 139, 154; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 175

1.1. ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . 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. 1.7. 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. 1.16. Καὶ παράγων παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ, ἦσαν γὰρ ἁλεεῖς· 1.17. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλεεῖς ἀνθρώπων. 1.18. καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 1.19. Καὶ προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα, 1.20. καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ. 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 2.5. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 3.11. καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. 3.22. καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.28. Ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι ὅσα ἐὰν βλασφημήσωσιν· 3.29. ὃς δʼ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. 3.30. ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει. 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 4.1. Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 4.13. καὶ λέγει αὐτοῖς Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; 4.14. Ὁ σπείρων τὸν λόγον σπείρει. 4.15. οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν εὐθὺς ἔρχεται ὁ Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς. 4.16. καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, 4.17. καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. 4.18. καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, 4.19. καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συνπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται. 4.20. καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἐν τριάκοντα καὶ [ἐν] ἑξήκοντα καὶ [ἐν] ἑκατόν. 5.1. Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2. καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου [εὐθὺς] ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3. ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4. διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5. καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 5.17. καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. 5.18. Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. 5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20. καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. 5.29. καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 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. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 6.7. Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 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. 7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου [καὶ Σιδῶνος]. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 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. 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 12.18. Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες 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. 12.32. Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· 13.1. Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί. 13.11. καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. 13.22. ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς· 14.30. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀμὴν λέγω σοι ὅτι σὺ σήμερον ταύτῃ τῇ νυκτὶ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ. 14.38. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.72. καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν· καὶ ἀνεμνήσθη ὁ Πέτρος τὸ ῥῆμα ὡς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Πρὶν ἀλέκτορα δὶς φωνῆσαι τρίς με ἀπαρνήσῃ, καὶ ἐπιβαλὼν ἔκλαιεν. 15.23. καὶ ἐδίδουν αὐτῷ ἐσμυρνισμένον οἶνον, ὃς δὲ οὐκ ἔλαβεν. 15.29. Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες Οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν [ἐν] τρισὶν ἡμέραις, 15.33. Καὶ γενομένης ὥρας ἕκτης σκότος ἐγένετο ἐφʼ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης. 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; 15.35. καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον Ἴδε Ἠλείαν φωνεῖ. 15.36. δραμὼν δέ τις γεμίσας σπόγγον ὄξους περιθεὶς καλάμῳ ἐπότιζεν αὐτόν, λέγων Ἄφετε ἴδωμεν εἰ ἔρχεται Ἠλείας καθελεῖν αὐτόν. 15.37. ὁ δὲ Ἰησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσεν. 16.9. ⟦Ἀναστὰς δὲ πρωὶ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρʼ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. 16.10. ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετʼ αὐτοῦ γενομένοις πενθοῦσι καὶ κλαίουσιν· 16.11. κἀκεῖνοι ἀκούσαντες ὅτι ζῇ καὶ ἐθεάθη ὑπʼ αὐτῆς ἠπίστησαν. 16.12. Μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσιν ἐφανερώθη ἐν ἑτέρᾳ μορφῇ πορευομένοις εἰς ἀγρόν· 16.13. κἀκεῖνοι ἀπελθόντες ἀπήγγειλαν τοῖς λοιποῖς· οὐδὲ ἐκείνοις ἐπίστευσαν. 16.14. Ὕστερον [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη, καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν ἐγηγερμένον [ἐκ νεκρῶν] οὐκ ἐπίστευσαν, 16.15. καὶ εἶπεν αὐτοῖς Πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει. 16.16. ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται. 16.17. σημεῖα δὲ τοῖς πιστεύσασιν ἀκολουθήσει ταῦτα, ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν, 16.18. [καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν. 16.19. Ὁ μὲν οὖν κύριος [Ἰησοῦς] μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ θεοῦ. 16.20. ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων. ⟧ 16.20. ΑΛΛΩΣ ⟦Πάντα δὲ τὰ παρηγγελμένα τοῖς περὶ τὸν Πέτρον συντόμως ἐξήγγειλαν. Μετὰ δὲ ταῦτα καὶ αὐτὸς ὁ Ἰησοῦς ἀπὸ ἀνατολῆς καὶ ἀχρὶ δύσεως ἐξαπέστειλεν διʼ αὐτῶν τὸ ἱερὸν καὶ ἄφθαρτον κήρυγμα τῆς αἰωνίου σωτηρίας.⟧

1.1. The beginning of the gospel of Jesus Christ, the Son of God. 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. 1.7. 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." 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men." 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you." 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!" 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." 3.28. Most assuredly I tell you, all of the sons of men's sins will be forgiven them, including their blasphemies with which they may blaspheme; 3.29. but whoever may blaspheme against the Holy Spirit never has forgiveness, but is guilty of an eternal sin" 3.30. -- because they said, "He has an unclean spirit." 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word, 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times." 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many." 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them." 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.14. 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." 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 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." 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 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!" 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying, 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." 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he, 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!" 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 14.30. Jesus said to him, "Most assuredly I tell you, that you today, even this night, before the cock crows twice, you will deny me three times." 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak." 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.'" 14.72. The cock crowed the second time. Peter remembered the word, how that Jesus said to him, "Before the cock crows twice, you will deny me three times." When he thought about that, he wept. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 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, 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?" 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah." 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down." 15.37. Jesus cried out with a loud voice, and gave up the spirit. 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. 16.10. She went and told those who had been with him, as they mourned and wept. 16.11. When they heard that he was alive, and had been seen by her, they disbelieved. 16.12. After these things he was revealed in another form to two of them, as they walked, on their way into the country. 16.13. They went away and told it to the rest. They didn't believe them, either. 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. 16.15. He said to them, "Go into all the world, and preach the gospel to the whole creation. 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover." 16.19. So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God. 16.20. They went out, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.

164. New Testament, Matthew, 1.1, 1.18-1.21, 2.5-2.6, 2.8, 3.6, 3.10-3.17, 4.1-4.22, 5.8, 5.15, 5.33, 5.43-5.45, 6.1-6.19, 7.15-7.20, 7.24-7.26, 8.20, 9.9, 9.13, 9.32-9.33, 10.1-10.2, 10.20, 10.22, 10.29, 10.32-10.34, 10.42, 11.7-11.19, 11.25-11.27, 12.6-12.7, 12.12-12.13, 12.17-12.22, 12.24, 12.28, 12.32, 12.41-12.43, 13.11, 13.25, 13.29-13.30, 13.46, 15.21-15.28, 16.12-16.14, 16.16-16.18, 16.22, 17.12-17.13, 18.4-18.35, 19.17, 19.19, 19.24, 19.28, 20.1-20.16, 20.25-20.28, 21.13, 22.14, 22.39, 22.43-22.44, 23.3, 23.13-23.32, 24.1, 24.24, 24.26, 26.26-26.28, 26.34, 26.61, 26.64, 26.75, 27.34, 27.40, 27.45, 27.49-27.52, 28.9-28.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 92; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 268; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 184; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 78; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 93, 94, 95, 97, 98, 99; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 129, 159; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 54, 127, 233, 268; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 72; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1291; Horkey (2019), Cosmos in the Ancient World, 287, 288; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 264; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 196, 200, 251; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 293; Karfíková (2012), Grace and the Will According to Augustine, 48, 53, 143, 165, 332; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 86, 219, 247; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 74, 80, 84, 93, 97, 113, 129; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 211, 243; Levison (2009), Filled with the Spirit, 242, 292; Levison (2023), The Greek Life of Adam and Eve. 897; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 184, 194; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 132; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 267, 835; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 52, 60, 64, 143; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 59, 134; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 572, 573, 574, 577; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178, 179, 258; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 95, 209; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 115, 116, 192, 335; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 241, 261; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 524; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35; Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 128; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 84, 105, 107, 139, 154, 228; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 109, 240; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 103, 162, 228; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 223

1.1. ΒΙΒΛΟΣ γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυεὶδ υἱοῦ Ἀβρααμ. 1.18. ΤΟΥ ΔΕ [ΙΗΣΟΥ] ΧΡΙΣΤΟΥ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. 1.19. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 1.20. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατʼ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 1.21. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 2.5. οἱ δὲ εἶπαν αὐτῷ Ἐν Βηθλεὲμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου 2.6. Καὶ σύ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. 2.8. καὶ πέμψας αὐτοὺς εἰς Βηθλεὲμ εἶπεν Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. 3.6. καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.12. οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ. 3.13. Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάνην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. 3.14. ὁ δὲ διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 3.15. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 4.12. Ἀκούσας δὲ ὅτι Ἰωάνης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. 4.13. καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ· 4.14. ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαίου τοῦ προφήτου λέγοντος 4.15. Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου Γαλιλαία τῶν ἐθνῶν, 4.16. ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς. 4.17. ΑΠΟ ΤΟΤΕ ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 4.18. Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν, ἦσαν γὰρ ἁλεεῖς· 4.19. καὶ λέγει αὐτοῖς Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλεεῖς ἀνθρώπων. 4.20. οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 4.21. Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς. 4.22. οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.15. οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον ἀλλʼ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.7. Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται· 6.8. μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 6.15. ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις [τὰ παραπτώματα αὐτῶν], οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν. 6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 7.16. ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 7.17. οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 7.18. οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν, 7.19. πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 7.20. ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 8.20. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 9.9. Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Μαθθαῖον λεγόμενον, καὶ λέγει αὐτῷ Ἀκολούθει μοι· καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. 9.13. πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33. καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.2. Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάνης ὁ ἀδελφὸς αὐτοῦ, 10.20. οὐ γὰρ ὑμεῖς ἐστὲ οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. 10.22. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 10.29. οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται; καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. 10.32. Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς· 10.33. ὅστις δὲ ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.42. καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. 11.7. Τούτων δὲ πορευομένων ἤρξατο ὁ Ἰησοῦς λέγειν τοῖς ὄχλοις περὶ Ἰωάνου Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 11.8. ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; ἰδοὺ οἱ τὰ μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασιλέων. 11.9. ἀλλὰ τί ἐξήλθατε; προφήτην ἰδεῖν; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου. 11.10. οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. 11.11. ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν γεννητοῖς γυναικῶν μείζων Ἰωάνου τοῦ βαπτιστοῦ· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστίν. 11.12. ἀπὸ δὲ τῶν ἡμερῶν Ἰωάνου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. 11.13. πάντες γὰρ οἱ προφῆται καὶ ὁ νόμος ἕως Ἰωάνου ἐπροφήτευσαν· 11.14. καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἠλείας ὁ μέλλων ἔρχεσθαι. 11.15. Ὁ ἔχων ὦτα ἀκουέτω. 11.16. Τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ὓ προσφωνοῦντα τοῖς ἑτέροις 11.17. λέγουσιν Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε· 11.18. ἦλθεν γὰρ Ἰωάνης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσιν Δαιμόνιον ἔχει· 11.19. ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν. καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 12.6. λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 12.7. εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 12.12. πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 12.13. Τότε λέγει τῷ ἀνθρώπῳ Ἔκτεινόν σου τὴν χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη. 12.17. ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαίου τοῦ προφήτου λέγοντος 12.18. Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα, ὁ ἀγαπητός μου ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. 12.19. Οὐκ ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ. 12.20. κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν. 12.21. καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν. 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.28. εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 12.32. καὶ ὃς ἐὰν εἴπῃ λόγον κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· ὃς δʼ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου, οὐκ ἀφεθήσεται αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι. 12.41. ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε. 12.42. βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. 12.43. Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. 13.11. ὁ δὲ ἀποκριθεὶς εἶπεν ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.29. ὁ δέ φησιν Οὔ, μή ποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 13.30. ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ [εἰς] δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συνάγετε εἰς τὴν ἀποθήκην μου. 13.46. εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν. 15.21. Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. 15.22. Καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα Ἐλέησόν με, κύριε υἱὸς Δαυείδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. 15.23. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες Ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν. 15.24. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 15.25. ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα Κύριε, βοήθει μοι. 15.26. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις. 15.27. ἡ δὲ εἶπεν Ναί, κύριε, καὶ [γὰρ] τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. 15.28. τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. 16.12. τότε συνῆκαν ὅτι οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης [τῶν ἄρτων] ἀλλὰ ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων. 16.13. Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρίας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου; 16.14. οἱ δὲ εἶπαν Οἱ μὲν Ἰωάνην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλείαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν. 16.16. ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 16.18. κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς· 16.22. καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾷν αὐτῷ λέγων Ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο. 17.12. λέγω δὲ ὑμῖν ὅτι Ἠλείας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν. 17.13. τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάνου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 18.4. ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 18.5. καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 18.7. Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ διʼ οὗ τὸ σκάνδαλον ἔρχεται. 18.8. Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 18.9. καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. 18.10. Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.11. 18.12. τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον; 18.13. καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπʼ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις. 18.14. οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων. 18.15. Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· 18.16. ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 18.18. Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 18.19. Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 18.21. Τότε προσελθὼν ὁ Πέτρος εἶπεν [αὐτῷ] Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 18.22. λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά. 18.23. Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ· 18.24. ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων. 18.25. μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι. 18.26. πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι. 18.27. σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου [ἐκείνου] ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ. 18.28. ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις. 18.29. πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι. 18.30. ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον. 18.31. ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. 18.32. τότε προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με· 18.33. οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; 18.34. καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως [οὗ] ἀποδῷ πᾶν τὸ ὀφειλόμενον. 18.35. Οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν. 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 19.19. Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 19.24. πάλιν δὲ λέγω ὑμῖν, εὐκοπώτερόν ἐστιν κάμηλον διὰ τρήματος ῥαφίδος εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ. 19.28. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 20.1. Ὁμοία γάρ ἐστιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ οἰκοδεσπότῃ ὅστις ἐξῆλθεν ἅμα πρωὶ μισθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ· 20.2. συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 20.3. καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶτας ἐν τῇ ἀγορᾷ ἀργούς· 20.4. καὶ ἐκείνοις εἶπεν Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα, καὶ ὃ ἐὰν ᾖ δίκαιον δώσω ὑμῖν· 20.5. οἱ δὲ ἀπῆλθον. πάλιν [δὲ] ἐξελθὼν περὶ ἕκτην καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. 20.6. περὶ δὲ τὴν ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, καὶ λέγει αὐτοῖς Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; 20.7. λέγουσιν αὐτῷ Ὅτι οὐδεὶς ἡμᾶς ἐμισθώσατο· λέγει αὐτοῖς Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελῶνα. 20.8. ὀψίας δὲ γενομένης λέγει ὁ κύριος τοῦ ἀμπελῶνος τῷ ἐπιτρόπῳ αὐτοῦ Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος τὸν μισθὸν ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν πρώτων. 20.9. ἐλθόντες δὲ οἱ περὶ τὴν ἑνδεκάτην ὥραν ἔλαβον ἀνὰ δηνάριον. 20.10. καὶ ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται· καὶ ἔλαβον [τὸ] ἀνὰ δηνάριον καὶ αὐτοί. 20.11. λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπότου λέγοντες 20.12. Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. 20.13. ὁ δὲ ἀποκριθεὶς ἑνὶ αὐτῶν εἶπεν Ἑταῖρε, οὐκ ἀδικῶ σε· οὐχὶ δηναρίου συνεφώνησάς μοι; 20.14. ἆρον τὸ σὸν καὶ ὕπαγε· θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς καὶ σοί· 20.15. οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς; ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; 20.16. Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι. 20.25. ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν Οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν. 20.26. οὐχ οὕτως ἐστὶν ἐν ὑμῖν· ἀλλʼ ὃς ἂν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος, 20.27. καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος· 20.28. ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 21.13. καὶ λέγει αὐτοῖς Γέγραπται Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. 22.14. πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί. 22.39. δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.43. λέγει αὐτοῖς Πῶς οὖν Δαυεὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων 22.44. Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου; 23.3. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 23.13. 23.14. Οὐαὶ δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων· ὑμεῖς γὰρ οὐκ εἰσέρχεσθε, οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. 23.23. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι. 23.24. ὁδηγοὶ τυφλοί, διυλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες. 23.25. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 23.26. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἔντος τοῦ ποτηρίου [καὶ τῆς παροψίδος], ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν. 23.27. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν μὲν φαίνονται ὡραῖοι ἔσωθεν δὲ γέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας· 23.28. οὕτως καὶ ὑμεῖς ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας. 23.29. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 23.30. καὶ λέγετε Εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα αὐτῶν κοινωνοὶ ἐν τῷ αἵματι τῶν προφητῶν· 23.31. ὥστε μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας. 23.32. καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν. 24.1. Καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ· 24.24. ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανᾶσθαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς· 24.26. ἐὰν οὖν εἴπωσιν ὑμῖν Ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· Ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε· 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.34. ἔφη αὐτῷ ὁ Ἰησοῦς Ἀμὴν λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με. 26.61. Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. 26.64. λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. 26.75. καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος Ἰησοῦ εἰρηκότος ὅτι Πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με, καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς. 27.34. ἔδωκαν αὐτῷ πιεῖν οἶνον μετὰ χολῆς μεμιγμένον· καὶ γευσάμενος οὐκ ἠθέλησεν πιεῖν. 27.40. καὶ λέγοντες Ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον σεαυτόν· εἰ υἱὸς εἶ τοῦ θεοῦ, κατάβηθι απὸ τοῦ σταυροῦ. 27.45. Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. 27.49. οἱ δὲ λοιποὶ εἶπαν Ἄφες ἴδωμεν εἰ ἔρχεται Ἠλείας σώσων αὐτόν. ⟦ἄλλος δὲ λαβὼν λόγχην ἔνυξεν αὐτοῦ τὴν πλευράν, καὶ ἐξῆλθεν ὕδωρ καὶ αἷμα.⟧ 27.50. ὁ δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν τὸ πνεῦμα. 27.51. Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη [ἀπʼ] ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 28.9. καὶ ἰδοὺ Ἰησοῦς ὑπήντησεν αὐταῖς λέγων Χαίρετε· αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας καὶ προσεκύνησαν αὐτῷ. 28.10. τότε λέγει αὐταῖς ὁ Ἰησοῦς Μὴ φοβεῖσθε· ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου ἵνα ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. 28.11. Πορευομένων δὲ αὐτῶν ἰδού τινες τῆς κουστωδίας ἐλθόντες εἰς τὴν πόλιν ἀπήγγειλαν τοῖς ἀρχιερεῦσιν ἅπαντα τὰ γενόμενα. 28.12. καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 28.13. λέγοντες Εἴπατε ὅτι Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν ἡμῶν κοιμωμένων· 28.14. καὶ ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 28.15. οἱ δὲ λαβόντες ἀργύρια ἐποίησαν ὡς ἐδιδάχθησαν. Καὶ διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις μέχρι τῆς σήμερον [ἡμέρας]. 28.16. Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Γαλιλαίαν εἰς τὸ ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, 28.17. καὶ ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. 28.18. καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς· 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20. διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.

1.1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. 1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins." 2.5. They said to him, "In Bethlehem of Judea, for thus it is written through the prophet, 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.'" 2.8. He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him." 3.6. They were baptized by him in the Jordan, confessing their sins. 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire." 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me?" 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 4.12. Now when Jesus heard that John was delivered up, he withdrew into Galilee. 4.13. Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, 4.14. that it might be fulfilled which was spoken through Isaiah the prophet, saying, 4.15. "The land of Zebulun and the land of Naphtali, Toward the sea, beyond the Jordan, Galilee of the Gentiles, 4.16. The people who sat in darkness saw a great light, To those who sat in the region and shadow of death, To them light has dawned." 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand." 4.18. Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen. 4.19. He said to them, "Come after me, and I will make you fishers for men." 4.20. They immediately left their nets and followed him. 4.21. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. 4.22. They immediately left the boat and their father, and followed him. 5.8. Blessed are the pure in heart, For they shall see God. 5.15. Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 8.20. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head." 9.9. As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance." 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!" 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.20. For it is not you who speak, but the Spirit of your Father who speaks in you. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.29. "Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will, 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.42. Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most assuredly I tell you he will in no way lose his reward." 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 11.15. He who has ears to hear, let him hear. 11.16. "But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children." 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day." 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 12.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying, 12.18. "Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.19. He will not strive, nor shout; Neither will anyone hear his voice in the streets. 12.20. He won't break a bruised reed. He won't quench a smoking flax, Until he leads justice to victory. 12.21. In his name, the Gentiles will hope." 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.29. "But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."'" 13.46. who having found one pearl of great price, he went and sold all that he had, and bought it. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized!" 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us." 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel." 15.25. But she came and worshiped him, saying, "Lord, help me." 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs." 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table." 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.12. Then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?" 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets." 16.16. Simon Peter answered, "You are the Christ, the Son of the living God." 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you." 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them." 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.5. Whoever receives one such little child in my name receives me, 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.7. "Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes! 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 18.11. For the Son of Man came to save that which was lost. 18.12. "What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13. If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.15. "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?" 18.22. Jesus said to him, "I don't tell you until seven times, but, until seventy times seven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. "So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds." 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.'" 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God." 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 20.1. "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.3. He went out about the third hour, and saw others standing idle in the marketplace. 20.4. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. 20.5. Again he went out about the sixth and the ninth hour, and did likewise. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.7. "They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.8. When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' 20.9. "When those who were hired at about the eleventh hour came, they each received a denarius. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 20.11. When they received it, they murmured against the master of the household, 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.13. "But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? 20.14. Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 20.15. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' 20.16. So the last will be first, and the first last. For many are called, but few are chosen." 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 20.27. Whoever desires to be first among you shall be your bondservant, 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many." 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers!" 22.14. For many are called, but few chosen." 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.43. He said to them, "How then does David in the Spirit call him Lord, saying, 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.13. "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. "But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. "Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. "Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. "Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous, 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.26. If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.34. Jesus said to him, "Most assuredly I tell you that tonight, before the cock crows, you will deny me three times." 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'" 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky." 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly. 27.34. They gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink. 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!" 27.45. Now from the sixth hour there was darkness over all the land until the ninth hour. 27.49. The rest said, "Let him be. Let's see whether Elijah comes to save him." 27.50. Jesus cried again with a loud voice, and yielded up his spirit. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me." 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12. When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers, 28.13. saying, "Say that his disciples came by night, and stole him away while we slept. 28.14. If this comes to the governor's ears, we will persuade him and make you free of worry." 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.

165. New Testament, Colossians, 1.2, 1.4-1.5, 1.9-1.20, 1.22-1.23, 1.26, 2.1, 2.3, 2.8-2.23, 3.1-3.3, 3.10, 3.12, 3.16-3.17, 4.1-4.2, 4.10, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •spirit, holy spirit •baptism of jesus holy spirit at •holy spirit, in paul •spirit, holy •holy spirit, and liturgy Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 497; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 67, 109, 112; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 207, 214, 273, 275; Karfíková (2012), Grace and the Will According to Augustine, 238, 243, 245; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 111; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 14, 143, 144, 145, 151, 594, 602; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 48, 51, 119; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 524; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 84, 139; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 18, 109; deSilva (2022), Ephesians, 89, 327

1.2. τοῖς ἐν Κολοσσαῖς ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν. 1.4. ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην [ἣν ἔχετε] εἰς πάντας τοὺς ἁγίους 1.5. διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου τοῦ παρόντος εἰς ὑμᾶς, 1.9. Διὰ τοῦτο καὶ ἡμεῖς, ἀφʼ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, 1.10. περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.11. ἐν πάσῃ δυνάμει δυναμούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς, 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, 1.14. ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν· 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς· 1.22. νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, 1.23. εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 2.1. Θέλω γὰρ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὐμῶν καὶ τῶν ἐν Λαοδικίᾳ καὶ ὅσοι οὐχ ἑόρακαν τὸ πρόσωπόν μου ἐν σαρκί, 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, 2.10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, 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, 2.14. ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· 2.15. ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ. 2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε 2.21. Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, 2.22. ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων; 2.23. ἅτινά ἐστιν λόγον μὲν ἔχοντα σο φίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ [καὶ] ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός. 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· 3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, 3.12. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ θεοῦ, ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραΰτητα, μακροθυμίαν, 3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ· 3.17. καὶ πᾶν ὅτι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ πατρὶ διʼ αὐτοῦ. 4.1. Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ. 4.2. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ, 4.10. Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα,?̔περὶ οὗ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν?̓ 4.15. Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.

1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints, 1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel, 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 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; 1.14. in whom we have our redemption through his blood, the forgiveness of our sins; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 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, 1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant. 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 2.1. For I desire to have you know how greatly I struggle for you, and for those at Laodicea, and for as many as have not seen my face in the flesh; 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, 2.10. and in him you are made full, who is the head of all principality and power; 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; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices, 2.21. "Don't handle, nor taste, nor touch" 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. 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. 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him. 4.1. Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him"), 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.

166. Anon., 2 Baruch, 22.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, holy spirit Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 7

167. New Testament, 1 John, 1.1, 1.8, 2.1-2.2, 2.19, 2.27, 3.9, 3.16, 4.10, 4.13, 4.15, 4.18, 5.6, 5.16-5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •spirit, holy spirit •holy spirit •spirit, characterizations as, holy •spirit, effects of, holiness/ integrity •spirit, holy •holy spirit, sanctification •holy spirit, adoption Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 195; Karfíková (2012), Grace and the Will According to Augustine, 139, 248; Levison (2009), Filled with the Spirit, 267; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 145; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 125, 182; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 36, 37; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 70; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 100, 101, 109, 245, 246; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 241, 244

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,— 1.8. Ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν. 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. 2.19. ἐξ ἡμῶν ἐξῆλθαν, ἀλλʼ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθʼ ἡμῶν· ἀλλʼ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν. 2.27. καὶ ὑμεῖς τὸ χρίσμα ὃ ἐλάβετε ἀπʼ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλʼ ὡς τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ. 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. 3.16. Ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι ἐκεῖνος ὑπὲρ ἡμῶν τὴν ψυχὴν αὐτοῦ ἔθηκεν· καὶ ἡμεῖς ὀφείλομεν ὑπὲρ τῶν ἀδελφῶν τὰς ψυχὰς θεῖναι. 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. 4.13. ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν. 4.15. ὃς ἐὰν ὁμολογήσῃ ὅτι Ἰησοῦς [Χριστός] ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῷ μένει καὶ αὐτὸς ἐν τῷ θεῷ. 4.18. φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλʼ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ. 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 5.16. 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. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον.

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 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 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. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 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. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 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. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. 4.15. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 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. 5.16. 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. 5.17. All unrighteousness is sin, and there is a sin not leading to death.

168. New Testament, 1 Corinthians, 1, 1.2, 1.7, 1.8, 1.9, 1.11, 1.13, 1.14, 1.15, 1.17-2.8, 1.18, 1.24, 1.30, 1.31, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.10, 2.11, 2.12, 2.13, 2.14, 2.16, 3, 3.1, 3.2, 3.3, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.23, 4.1, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.21, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 6, 6.2, 6.3, 6.9, 6.10, 6.11.00, 6.11, 6.12, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.34, 8.6, 8.7, 9.01.00, 9.13, 9.19, 9.22, 9.24, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.16, 10.31-11.1, 11.10, 11.19, 11.21, 11.22, 11.24, 11.25, 11.26, 11.27, 12, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 13, 13.1, 13.2, 13.3, 13.4, 13.9, 13.10, 13.12, 14, 14.2, 14.5, 14.10, 14.11, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.32, 15, 15.1, 15.2, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.22, 15.23, 15.25, 15.26, 15.28, 15.32, 15.42, 15.44, 15.45, 15.46, 15.47, 15.48, 15.49, 15.50, 15.51, 15.54, 15.55, 16.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 194

2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·

2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory.

169. Ignatius, To The Ephesians, 9.1, 18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, characterizations as, holy •holy spirit, agency of •holy spirit Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 180; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 264; Levison (2009), Filled with the Spirit, 284

9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God. 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.

170. Ignatius, To The Romans, 7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 115

7.3. I have no delight in the food of corruption or in the delights of this life. I desire the bread of God, which is the flesh of Christ who was of the seed of David; and for a draught I desire His blood, which is love incorruptible.

171. Ignatius, To The Trallians, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, holy spirit Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 192

172. Plutarch, Aristides, 19.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 125

19.1. οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν,

19.1.

173. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 169

432e. for when it is instilled into the body, it creates in souls an unaccustomed and unusual temperament, the peculiarity of which it is hard to describe with exactness, but analogy offers many comparisons. It is likely that by warmth and diffusion it opens up certain passages through which impressions of the future are transmitted, just as wine, when its fumes rise to the head, reveals many unusual movements and also words stored away and unperceived. For Bacchic rout And frenzied mind contain much prophecy,

174. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 181

588b. and gave him my hand, encouraging him with the thought that the very gods were calling on us to act. Thereupon Phyllidas left to prepare his entertainment and lure Archias at once to his cups, and Charon to make the necessary preparations in his house for receiving the exiles. Theocritus andI returned to Simmias for an opportunity to confer with Epameinondas.

175. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

176. Plutarch, Moralia, 412 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 125

177. Josephus Flavius, Jewish Antiquities, 1.14, 3.214-3.216, 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; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 237; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134

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. 3.214. 9. I will now treat of what I before omitted, the garment of the high priest: for he [Moses] left no room for the evil practices of [false] prophets; but if some of that sort should attempt to abuse the divine authority, he left it to God to be present at his sacrifices when he pleased, and when he pleased to be absent. And he was willing this should be known, not to the Hebrews only, but to those foreigners also who were there. 3.215. For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, (and I think it needless to describe their nature, they being known to every body,) the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. 3.216. This has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise Divine revelation. Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; 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.

178. Josephus Flavius, Jewish War, 1.650, 4.562, 6.288 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •holy spirit, as agent of moral transformation •spirit, holy spirit Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 67; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 134

1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 4.562. and imitated not only the ornaments, but also the lusts of women, and were guilty of such intolerable uncleanness, that they invented unlawful pleasures of that sort. And thus did they roll themselves up and down the city, as in a brothel house, and defiled it entirely with their impure actions; 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.

179. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 169

180. Plutarch, Table Talk, 3.1-3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 169

181. Josephus Flavius, Against Apion, 2.263-2.264 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit Found in books: Levison (2009), Filled with the Spirit, 181

2.263. for on what other account was it that Socrates was put to death by them? For certainly, he neither betrayed their city to its enemies, nor was he guilty of any sacrilege with regard to any of their temples; but it was on this account, that he swore certain new oaths, and that he affirmed, either in earnest, or, as some say, only in jest, that a certain demon used to make signs to him [what he should not do]. For these reasons he was condemned to drink poison, and kill himself. 2.264. His accuser also complained that he corrupted the young men, by inducing them to despise the political settlement and laws of their city: and thus was Socrates, the citizen of Athens, punished.

182. Josephus Flavius, Life, 26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit •holy spirit, as agent of moral transformation Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 67

183. Lucan, Pharsalia, 5.118-5.120 (1st cent. CE - 1st cent. CE) Tagged with subjects: •spirit, characterizations as, holy Found in books: Levison (2009), Filled with the Spirit, 329

184. Ps.-Philo, Biblical Antiquities, 9.5-9.6, 15.5-15.6, 18.3, 18.11, 18.13-18.14, 19.1-19.5, 20.1-20.5, 21.2-21.6, 23.4-23.13, 27.10, 28.6, 32.1-32.17, 48.1, 51.3-51.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 92; Levison (2009), Filled with the Spirit, 133, 134, 135, 152, 153, 250

185. Mishnah, Avodah Zarah, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56

3.6. "מִי שֶׁהָיָה בֵיתוֹ סָמוּךְ לַעֲבוֹדָה זָרָה וְנָפַל, אָסוּר לִבְנוֹתוֹ. כֵּיצַד יַעֲשֶׂה, כּוֹנֵס בְּתוֹךְ שֶׁלּוֹ אַרְבַּע אַמּוֹת וּבוֹנֶה. הָיָה שֶׁלּוֹ וְשֶׁל עֲבוֹדָה זָרָה, נִדּוֹן מֶחֱצָה עַל מֶחֱצָה. אֲבָנָיו עֵצָיו וַעֲפָרוֹ, מְטַמְּאִין כַּשֶּׁרֶץ, שֶׁנֶּאֱמַר (דברים ז) שַׁקֵּץ תְּשַׁקְּצֶנּוּ. רַבִּי עֲקִיבָא אוֹמֵר, כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:",

3.6. "If [a Jew] has a house next to an idolatrous shrine and it collapsed, he is forbidden to rebuild it. What should he do? He withdraws a distance of four cubits into his own ground and build there. [If the wall] belonged both to him and the shrine, it is judged as being half and half. Its stones, timber and rubbish defile like a creeping thing, as it says, “you shall utterly detest it” (Deut. 7:26). ] Rabbi Akiba says: [it defiles] like a menstruous woman, as it says, “[and you will treat as unclean the silver overlay of your images and the golden plating of your idols]. You will cast them away like a menstruous woman. Out, you will call to them” (Isaiah 30:22), just as a menstruous woman impurifies [an object] by carrying it, so also an idolatrous object defiles by its being carried.",

186. New Testament, 1 Peter, 1.3-1.4, 1.7-1.8, 1.10-1.12, 2.5, 2.9, 2.21-2.25, 3.19, 4.6, 4.11, 5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219; Levison (2009), Filled with the Spirit, 284; Levison (2023), The Greek Life of Adam and Eve. 525; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 137; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 10, 143, 192; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 52, 53; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 522; deSilva (2022), Ephesians, 79

1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν, 1.4. εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, 1.7. ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. 1.8. ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, 1.10. Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, 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. 2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· 2.9. ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 2.21. εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ· 2.22. ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· 2.23. ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως· 2.24. ὃςτὰς ἁμαρτίαςἡμῶναὐτὸς ἀνήνεγκενἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗτῷ μώλωπι ἰάθητε. 2.25. ἦτε γὰρὡς πρόβατα πλανώμενοι,ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν. 3.19. ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, 4.6. εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι. 4.11. εἴ τις λαλεῖ, ὡς λόγιαθεοῦ· εἴ τις διακονεῖ, ὡς ἐξ ἰσχύος ἧς χορηγεῖ ὁ θεός· ἵνα ἐν πᾶσιν δοξάζηται ὁ θεὸς διὰ Ἰησοῦ Χριστοῦ, ᾧ ἐστὶν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 5.13. Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.

1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead, 1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you, 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you, 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.21. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow his steps, 2.22. who did not sin, "neither was deceit found in his mouth." 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 2.25. For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls. 3.19. in which he also went and preached to the spirits in prison, 4.6. For to this end was the gospel preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit. 4.11. If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son.

187. Anon., Didache, 1.1-6.3, 1.2, 4.10, 5.1, 6.1, 7, 7.1, 7.1-10.7, 7.2, 7.3, 7.4, 8, 8.2, 8.3, 9, 9.2, 9.3, 9.4, 10, 10.2, 11.1-15.4, 11.3, 11.4, 12.4, 14.25, 15.4, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 115

7. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.

188. Musonius Rufus, Fragments, '14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 591

189. Mishnah, Zevahim, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63

3.1. "כָּל הַפְּסוּלִין שֶׁשָּׁחֲטוּ, שְׁחִיטָתָן כְּשֵׁרָה. שֶׁהַשְּׁחִיטָה כְשֵׁרָה בְּזָרִים, בְּנָשִׁים, וּבַעֲבָדִים, וּבִטְמֵאִים, אֲפִלּוּ בְקָדְשֵׁי קָדָשִׁים, וּבִלְבַד שֶׁלֹּא יִהְיוּ טְמֵאִים נוֹגְעִים בַּבָּשָׂר. לְפִיכָךְ הֵם פּוֹסְלִים בְּמַחֲשָׁבָה. וְכֻלָּן שֶׁקִּבְּלוּ אֶת הַדָּם חוּץ לִזְמַנּוֹ וְחוּץ לִמְקוֹמוֹ, אִם יֵשׁ דַּם הַנֶּפֶשׁ, יַחֲזֹר הַכָּשֵׁר וִיקַבֵּל:",

3.1. "All unfit persons who slaughtered, their slaughtering is valid, for slaughtering is valid [even when performed] by non-priests, and by women, and by slaves, and by the unclean, even in the case of most-holy sacrifices, provided that unclean [persons] do not touch the flesh. Therefore they invalidate [the sacrifice] by an [illegitimate] intention. And in all of these cases, if they received the blood [in order to eat the sacrifice] after the prescribed time, or outside of the prescribed place, if there remains [in the animal] life-blood, a fit person should go back and receive the blood.",

190. Mishnah, Yoma, 4.2, 6.2, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56

4.2. "קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 6.2. "בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא בַּשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָווּ וְשֶׁפָּשְׁעוּ וְשֶׁחָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה, כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְפֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: \n", 8.9. "הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: \n",

4.2. "He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!”", 6.2. "He then came to the scapegoat and laid his two hands upon it and he made confession. And thus he would say: “Please, ‘Hashem’! They have done wrong, they have transgressed, they have sinned before You, Your people the House of Israel. Please, in the name of Hashem (Bashem)! Forgive the wrongdoings, the transgressions, the sins which your people, the House of Israel, have committed and transgressed and sinned before You, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And the priests and the people standing in the courtyard, when they would hear God’s name explicated coming out of the high priest’s mouth, would bend their knees, bow down and fall on their faces and say “Blessed be the name of His glorious kingdom for ever and ever!”", 8.9. "One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.",

191. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56, 159; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109

9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n",

9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”",

192. Anon., Epistle of Barnabas, 1.3, 4.7-4.8, 5.11, 6.10, 6.15, 8.4, 12.2, 14.1-14.4, 17.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •spirit, holy •holiness, holy spirit •holy spirit •spirit, characterizations as, holy Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 269; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 142; Levison (2009), Filled with the Spirit, 284; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 189; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 84

1.3. Wherefore also I the more congratulate myself hoping to be saved, for that I truly see the Spirit poured out among you from the riches of the fount of the Lord. So greatly did the much-desired sight of you astonish me respecting you. 4.7. Ours it is; but they lost it in this way for ever, when Moses had just received it. For the scripture saith; And Moses was in the mountain fasting forty days and forty nights, and he received the covet from the Lord, even tablets of stone written with the finger of the hand of the Lord. 4.8. But they lost it by turning unto idols. For thus saith the Lord; Moses, Moses, come down quickly; for thy people whom thou broughtest out of the land of Egypt hath done unlawfully. And Moses understood, and threw the two tables from his hands; and their covet was broken in pieces, that the covet of the beloved Jesus might be sealed unto our hearts in the hope which springeth from faith in Him. 5.11. Therefore the Son of God came in the flesh to this end, that He might sum up the complete tale of their sins against those who persecuted and slew His prophets. 6.10. What then saith He? Into the good land, a land flowing with milk and honey. Blessed is our Lord, brethren, who established among us wisdom and understanding of His secret things. For the prophet speaketh a parable concerning the Lord. Who shall comprehend, save he that is wise and prudent and that loveth his Lord? 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. 8.4. But wherefore are the children that sprinkle three in number? For a testimony unto Abraham, Isaac and Jacob, because these are mighty before God. 12.2. And He saith again in Moses, when war was waged against Israel by men of another nation, and that He might remind them when the war was waged against them that for their sins they were delivered unto death; the Spirit saith to the heart of Moses, that he should make a type of the cross and of Him that was to suffer, that unless, saith He, they shall set their hope on Him, war shall be waged against them for ever. Moses therefore pileth arms one upon another in the midst of the encounter, and standing on higher ground than any he stretched out his hands, and so Israel was again victorious. Then, whenever he lowered them, they were slain with the sword. 14.1. Yea verily, but as regards the covet which He swear to the fathers to give it to the people let us see whether He hath actually given it. He hath given it, but they themselves were not found worthy to receive it by reason of their sins. 14.2. For the prophet saith; And Moses was fasting in Mount Sinai forty days and forty nights, that he might receive the covet of the Lord to give to the people. And [Moses] received from the Lord the two tables which were written by the finger of the hand of the Lord in the spirit. And Moses took them, and brought them down to give them to the people. 14.3. And the Lord said unto Moses; Moses, Moses, come down quickly; for thy people, whom thou leddest forth from the land of Egypt, hath done wickedly. And Moses perceived that they had made for themselves again molten images, and he cast them out of his hands and the tables of the covet of the Lord were broken in pieces. 14.4. Moses received them, but they themselves were not found worthy. But how did we receive them? Mark this. Moses received them being a servant, but the Lord himself gave them to us to be the people of His inheritance, having endured patiently for our sakes. 17.2. For if I should write to you concerning things immediate or future, ye would not understand them, because they are put in parables. So much then for this.

193. Mishnah, Pesahim, 5.1, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 110; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73

5.1. "תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו: \n", 8.8. "אוֹנֵן טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב, אֲבָל לֹא בַקָּדָשִׁים. הַשּׁוֹמֵעַ עַל מֵתוֹ, וְהַמְלַקֵּט לוֹ עֲצָמוֹת, טוֹבֵל וְאוֹכֵל בַּקָּדָשִׁים. גֵּר שֶׁנִּתְגַּיֵּר בְּעֶרֶב פֶּסַח, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה כְּפוֹרֵשׁ מִן הַקָּבֶר: \n",

5.1. "The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.", 8.8. "An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.",

194. Mishnah, Middot, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •spirit, holy spirit Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 551

4.5. "וּמְסִבָּה הָיְתָה עוֹלָה מִקֶּרֶן מִזְרָחִית צְפוֹנִית לְקֶרֶן צְפוֹנִית מַעֲרָבִית, שֶׁבָּהּ הָיוּ עוֹלִים לְגַגּוֹת הַתָּאִים. הָיָה עוֹלֶה בַּמְּסִבָּה וּפָנָיו לַמַּעֲרָב. הָלַךְ עַל כָּל פְּנֵי הַצָּפוֹן, עַד שֶׁהוּא מַגִּיעַ לַמַּעֲרָב. הִגִּיעַ לַמַּעֲרָב, וְהָפַךְ פָּנָיו לַדָּרוֹם. הָלַךְ כָּל פְּנֵי מַעֲרָב עַד שֶׁהוּא מַגִּיעַ לַדָּרוֹם. הִגִּיעַ לַדָּרוֹם, וְהָפַךְ פָּנָיו לַמִּזְרָח. הָיָה מְהַלֵּךְ בַּדָּרוֹם, עַד שֶׁהוּא מַגִּיעַ לְפִתְחָהּ שֶׁל עֲלִיָּה, שֶׁפִּתְחָהּ שֶׁל עֲלִיָּה פָּתוּחַ לַדָּרוֹם. וּבְפִתְחָהּ שֶׁל עֲלִיָּה הָיוּ שְׁנֵי כְלוֹנָסוֹת שֶׁל אֶרֶז, שֶׁבָּהֶן הָיוּ עוֹלִין לְגַגָּהּ שֶׁל עֲלִיָּה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִים בָּעֲלִיָּה בֵּין הַקֹּדֶשׁ לְבֵין קֹדֶשׁ הַקֳּדָשִׁים. וְלוּלִין הָיוּ פְתוּחִין בָּעֲלִיָּה לְבֵית קֹדֶשׁ הַקֳּדָשִׁים, שֶׁבָּהֶן הָיוּ מְשַׁלְשְׁלִין אֶת הָאֻמָּנִים בְּתֵבוֹת, כְּדֵי שֶׁלֹּא יָזוּנוּ עֵינֵיהֶן מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים: \n",

4.5. "The mesibbah (a winding walkway) went up from the north-east corner to the north-west corner by which they used to go up to the roofs of the cells. One would ascend the messibah facing the west, traversing the whole of the northern side till he reached the west. When he reached the west he turned to face south and then traversed whole of the west side till he reached the south. When he reached the south he turned to face eastwards and then traversed the south side till he reached the door of the upper chamber, since the door of the upper chamber opened to the south. In the doorway of the upper chamber were two columns of cedar by which they used to climb up to the roof of the upper chamber, and at the top of them was a row of stones showing the division in the upper chamber between the holy part and the Holy of Holies. There were trap doors in the upper chamber opening into the Holy of Holies by which the workmen were let down in baskets so that they should not feast their eyes on the Holy of Holies.",

195. Mishnah, Kelim, 9.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 83

9.4. "סְפוֹג שֶׁבָּלַע מַשְׁקִין טְמֵאִין וְנָגוּב מִבַּחוּץ וְנָפַל לַאֲוִיר הַתַּנּוּר, טָמֵא, שֶׁסּוֹף מַשְׁקֶה לָצֵאת. וְכֵן חֲתִיכָה שֶׁל לֶפֶת וְשֶׁל גֶּמִי. רַבִּי שִׁמְעוֹן מְטַהֵר בִּשְׁנֵי אֵלּוּ: \n",

9.4. "A sponge which had absorbed unclean liquids and its outer surface became dry and it fell into the air-space of an oven, the oven is unclean, for the liquid would eventually come out. And the same with regard to a piece of turnip or reed grass. Rabbi Shimon says: the oven is clean in both these cases.",

196. Mishnah, Hulin, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 83

4.7. "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ שִׁלְיָא, נֶפֶשׁ הַיָּפָה תֹּאכְלֶנָּה, וְאֵינָהּ מְטַמְּאָה לֹא טֻמְאַת אֳכָלִין וְלֹא טֻמְאַת נְבֵלוֹת. חִשֵּׁב עָלֶיהָ, מְטַמְּאָה טֻמְאַת אֳכָלִין אֲבָל לֹא טֻמְאַת נְבֵלוֹת. שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ, אֲסוּרָה בַאֲכִילָה. סִימַן וָלָד בָּאִשָּׁה, וְסִימַן וָלָד בַּבְּהֵמָה. הַמְבַכֶּרֶת שֶׁהִפִּילָה שִׁלְיָא, יַשְׁלִיכֶנָּה לִכְלָבִים. וּבַמֻּקְדָּשִׁין, תִּקָּבֵר. וְאֵין קוֹבְרִין אוֹתָהּ בְּפָרָשַׁת דְּרָכִים, וְאֵין תּוֹלִין אוֹתָהּ בְּאִילָן, מִפְנֵי דַּרְכֵי הָאֱמֹרִי: \n",

4.7. "If a person slaughtered an animal and found in it an amniotic sac, he who is not fastidious may eat it. It does not contract uncleanness, either food uncleanness or the uncleanness of nevelah. If he intended to eat it, it can contract food uncleanness but not the uncleanness of nevelah. If part of the amniotic sac emerged [before the slaughtering of the mother], it may not be eaten; For it is a sign of birth in a woman and also a sign of birth in an animal. If an animal which was pregt for the first time miscarried an amniotic sac, it may be thrown to dogs. But in the case of a consecrated animal it must be buried. It may not be buried at cross-roads or hung on a tree, for these are amorite practices.",

197. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •spirit, holy spirit 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, 426

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.",

198. Mishnah, Berachot, 3.4-3.5, 5.5, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 97; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 196; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 112, 117, 212, 231, 271, 452

3.4. "בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם: \n", 3.5. "הָיָה עוֹמֵד בַּתְּפִלָּה, וְנִזְכַּר שֶׁהוּא בַעַל קְרִי, לֹא יַפְסִיק, אֶלָּא יְקַצֵּר. יָרַד לִטְבֹּל, אִם יָכוֹל לַעֲלוֹת וּלְהִתְכַּסּוֹת וְלִקְרוֹת עַד שֶׁלֹּא תָנֵץ הַחַמָּה, יַעֲלֶה וְיִתְכַּסֶּה וְיִקְרָא. וְאִם לָאו, יִתְכַּסֶּה בַמַּיִם וְיִקְרָא. אֲבָל לֹא יִתְכַּסֶּה, לֹא בַמַּיִם הָרָעִים וְלֹא בְמֵי הַמִּשְׁרָה, עַד שֶׁיַּטִּיל לְתוֹכָן מָיִם. וְכַמָּה יַרְחִיק מֵהֶם וּמִן הַצּוֹאָה, אַרְבַּע אַמּוֹת: \n", 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", 7.5. "שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ מִצְטָרְפִים לְזִמּוּן. וְאִם לָאו, אֵלּוּ מְזַמְּנִין לְעַצְמָן, וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. אֵין מְבָרְכִין עַל הַיַּיִן עַד שֶׁיִּתֵּן לְתוֹכוֹ מַיִם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מְבָרְכִין: \n",

3.4. "One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them.", 3.5. "If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits.", 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", 7.5. "Two eating companies that were eating in the same room: When some of them can see some of the other they combine [for a zimun], but if not each group makes a zimun for itself. They do not bless over the wine until they put water into it, the words of Rabbi Eliezer. The sages say they bless.",

199. Mishnah, Avot, 1.1, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •spirit, holy spirit •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 155, 602

1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 4.1. "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n",

1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 4.1. "Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).",

200. Mishnah, Miqvaot, 1.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 115

1.8. "לְמַעְלָה מֵהֶן, מַיִם מֻכִּין, שֶׁהֵן מְטַהֲרִין בְּזוֹחֲלִין. לְמַעְלָה מֵהֶן, מַיִם חַיִּים, שֶׁבָּהֶן טְבִילָה לַזָּבִים, וְהַזָּיָה לַמְצֹרָעִים, וּכְשֵׁרִים לְקַדֵּשׁ מֵהֶן מֵי חַטָּאת: \n",

1.8. "Superior to them are \"smitten waters\" which can purify even when flowing [on the ground]. Superior to them are \"living waters\" for in them there is immersion for zavim and sprinkling for metzoraim, and they are valid for the preparation of the hatat waters.",

201. Anon., The Life of Adam And Eve, 1.1, 5.1, 5.3, 6.2, 9.3, 13.1, 13.2, 16.4, 17.1, 17.2, 18.2, 19.1, 20, 20.1, 20.2, 20.3, 20.4, 22.3, 24.1-26.4, 33.5, 34.1, 35.2, 36.3, 37.1, 37.3, 37.4, 38.2, 40.1, 40.2, 40.6, 42.1, 42.2, 42.3, 42.4, 42.5, 42.6, 42.7, 42.8, 43.1, 2018-06-0700:00:00 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 95

202. Quintilian, Institutes of Oratory, 1.4.4-1.4.5, 9.2.40, 9.2.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit, source of insight •holy spirit Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 63; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 129

1.4.4. Nor is it sufficient to have read the poets only; every kind of writer must be carefully studied, not merely for the subject matter, but for the vocabulary; for words often acquire authority from their use by a particular author. Nor can such training be regarded as complete if it stop short of music, for the teacher of literature has to speak of metre and rhythm: nor again if he be ignorant of astronomy, can he understand the poets; for they, to mention no further points, frequently give their indications of time by reference to the rising and setting of the stars. Ignorance of philosophy is an equal drawback, since there are numerous passages in almost every poem based on the most intricate questions of natural philosophy, while among the Greeks we have Empedocles and among our own poets Varro and Lucretius, all of whom have expounded their philosophies in verse. 1.4.5. No small powers of eloquence also are required to enable the teacher to speak appropriately and fluently on the various points which have just been mentioned. For this reason those who criticise the art of teaching literature as trivial and lacking in substance put themselves out of court. Unless the foundations of oratory are well and truly laid by the teaching of literature, the superstructure will collapse. The study of literature is a necessity for boys and the delight of old age, the sweet companion of our privacy and the sole branch of study which has more solid substance than display.

203. Ptolemy, Syntaxis Mathematica, 5.7, 5.7.4, 7.2, 8.6.2, 8.11.3, 9.6.5-9.6.6, 9.8, 9.13-9.14, 9.18, 9.23, 9.33 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145, 146, 155

204. Clement of Rome, 1 Clement, 2.2, 13, 13.1, 13.1-19.3, 13.3, 13.4, 16.2, 16.3, 44.3, 44.4, 46.6, 47.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 269

46.6. ἢ οὐχὶ ἕνα θεὸν ἔχομεν καὶ ἔνα Χριστὸν καὶ ἓν πνεῦμα τῆς χάριτος τὸ ἐκχυθὲν ἐφ̓ ἡμᾶς; καὶ μία κλῆσις ἐν Χριστῷ;

205. Clement of Rome, 2 Clement, 8.6-9.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 155

206. Tosefta, Sotah, 6.2-6.3, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 216

6.2. "דרש ר\"ע בשעה שעלו ישראל מן הים בקשו לומר שירה שרתה עליהן רוח הקודש ואמרו שירה כיצד אמרו שירה כגדול [שמקרא] את ההלל בבית הכנסת [ועונין] אחריו על כל ענין משה אמר (שמות ט״ו:ב׳) אשירה לה' [וישראל אמרו] אשירה לה' משה אמר עזי וזמרת יה [וישראל אמרו] אשירה לה' משה אמר ה' איש מלחמה וגו' [וישראל] אמרו אשירה לה' ר' אליעזר בנו של ר' יוסי הגלילי אומר כקטן שקורא את ההלל בבית [הסופר] ועונין אחריו על כל דבר ודבר משה אמר אשירה לה' וישראל אמרו אשירה לה' משה אמר עזי וזמרת יה וישראל אמרו עזי וזמרת יה משה אמר ה' איש מלחמה וגו' ר' נחמיה אומר [כבני אדם שקורין] שמע בבית הכנסת שנאמר אז ישיר משה וגו' שאין ת\"ל לאמר [ולמה נאמר] מלמד שהיה משה פותח בדבר [תחלה] וישראל עונין אחריו וגומרין עמו משה אמר אז ישיר וישראל אמרו אשירה לה' כי גאה גאה [וגו'] משה אמר עזי וזמרת יה וישראל אמרו זה אלי ואנוהו משה אמר ה' איש מלחמה וישראל אמרו ה' שמו ר' יוסי הגלילי אומר כיון שעלו ישראל מן הים וראו את אויביהם פגרים מתים ומוטלין על שפת הים אמרו כולם שירה עולל מוטל בין ברכי אמו כיון [שראו] את השכינה הגביה עולל צוארו ותינוק שמט פיו משדי אמו וענו כולם שירה ואמרו זה אלי ואנוהו ר' מאיר אומר מנין שאפילו עוברין [במעי אמותן] אמרו שירה שנאמר (תהילים ס״ח:כ״ז) במקהלות ברכו אלהים [ותינוק] שמט דד מפיו ואמר שירה שנא' (תהילים ח׳:ג׳) מפי עוללים ויונקים וגו' באותה שעה הציצו מלאכי השרת [קשרו] קטיגור לפני הקב\"ה בשעה שברא אדם הראשון ואמרו לפניו רבש\"ע (שם) מה אנוש כי תזכרנו וגו' ותחסרהו מעט מאלהים וגו' [תמשילהו במעשה ידיך צונה ואלפים וגו' צפור שמים וגו'] באותה שעה אמר [להם] הקב\"ה למלאכי השרת בואו וראו שירה שבני אומרין לפני אף הן כיון שראו אמרו שירה מה שירה אמרו (תהילים ח׳:ב׳) ה' אדונינו מה אדיר שמך בכל הארץ מפי עוללים ויונקים וגו' ה' אדונינו ר' שמעון בן מנסיא אומר לא נאמרה פרשה זו אלא על יצחק בן אברהם לענין עקידה.", 6.3. "אמר ר\"ש בן יוחאי ארבעה דברים היה ר\"ע דורש ודברי נראין מדבריו דרש ר\"ע (בראשית כ״א:ט׳) ותרא שרה את בן הגר המצרית אשר ילדה לאברהם מצחק אין צחוק האמור כאן אלא עבודת כוכבים שנא' (שמות לא) וישב העם לאכול ושתו ויקומו לצחק מלמד שהיתה אמנו שרה רואה את ישמעאל בונה במסין וצד חגבים ומעלה ומקטיר לעבודת כוכבים ר\"א בנו של ר' יוסי הגלילי אומר אין צחוק האמור כאן אלא גילוי עריות שנא' (בראשית ל״ט:י״ז) בא אלי העבד וגו' לצחק בי מלמד שהיתה [אמנו שרה] רואה את ישמעאל מכבש את [הגנות] ומענה את הנשים ר' ישמעאל אומר אין לשון צחוק אלא שפיכות דמים שנא' (שמואל ב ב׳:י״ד) ויאמר אבנר אל יואב יקומו נא הנערים וישחקו לפנינו [וגו'] ויקומו ויעברו במספר [וגו'] ויחזיקו איש בראש רעהו וחרבו בצד רעהו ויפלו יחדיו מלמד שהיתה אמנו שרה רואה את ישמעאל נוטל קשת וחצים ומזרק כלפי יצחק שנא' (משלי כ״ו:י״ט) כמתלהלה היורה זקים וגו' כן איש רמה [וגו'] ואני אומר חס ושלום שיהיה בביתו של [אותו] צדיק ההוא כך. אפשר [למי] שנא' עליו (בראשית י״ח:י״ט) כי ידעתיו למען אשר יצוה וגו' יהא בביתו עבודת כוכבים [וגילו] עריות ושפיכות דמים אלא אין צחוק האמור כאן אלא לענין ירושה שכשנולד אבינו יצחק לאברהם אבינו היו הכל שמחין ואומרין נולד בן לאברהם [נולד בן לאברהם] נוחל את העולם ונוטל שני חלקים והיה ישמעאל מצחק [בדעתו] ואומר אל תהי שוטים [אל תהי שוטים] אני בכור ואני נוטל שני חלקים שמתשובת הדבר אתה למד [שנאמר] (בראשית כ״א:י׳) כי לא יירש בן האמה וגו' ורואה אני את דברי מדברי ר\"ע.", 13.3. "משחרב בית המקדש [בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש] שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא [אליהו].",

207. Tosefta, Parah, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 115

208. Tosefta, Oholot, 18.1-18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56

18.1. "מעשה ברבי ור' ישמעאל בר' יוסי ור' אלעזר הקפר ששבתו בחנות של עובד כוכבים בלוד והיה ר' פינחס בן יאיר יושב לפניהן אמרו לו אשקלון מה אתם בה אמר להן מוכרים חטין בבסילקאות שלהן וטופלין את פסחיהן לערב אמרו לו מהו שנהג בה מארץ העמים אמר להן כשישהה מ' יום אמרו לו א\"כ בואו ונמנה עליה לפוטרה מן המעשרות ולא נמנה עמהם ר' ישמעאל בר' יוסי כשיצא אמר רבי מפני מה לא נמנית עמנו א\"ל על טומאה אחת שטמאתי טיהרתי ולא מעשרות מתירא אני מבית דין הגדול שמא יריצו את ראשי. ", 18.1. "חומר בארץ העמים שאין בבית הפרס ובבית הפרס שאין בארץ העמים שארץ העמים בתולה שלה טמאה ומטמאה בביאה ואין לך טהרה מטומאתה מה שאין כן בבית הפרס. חומר בבית הפרס שאפי' טהרה מקפתו מארבע רוחותיו הרי הוא בחזקת בית הפרס. ארץ העמים אם יכול ליכנס לה בטהרה טהורה וכמה תהא סמוכה ויהא יכול ליכנס לה בטהרה רשב\"ג אומר אפי' תלם אחד הרי זה מפסיק אמר ר\"ש יכול אני להאכיל את הכהנים טהרות בבורסקי שבצדן ושבעירות שבלבנות מפני שסמוכין לים או לנהר אמרו לו הרי פסלין מפסיק. חזקת דרכים של עולי בבל אע\"פ שמובלעות בארץ העמים טהורות רשב\"ג אומר עד מקום שאדם פונה מימינו ומשמאלו ואין בוש. עיירות המובלעות בארץ ישראל כגון סיסית וחברותיה אשקלון וחברותיה אע\"פ שפטורות מן המעשר ומן השביעית אין בהם משום ארץ העמים.", 18.2. "הנכנס לארץ העמים בשידה ובמגדל טהור בקרון בעגלה ובספינה ובאכסרא טמא. המכניס ראשו ורובו לארץ העמים טמא כלי חרס שהכניס אוירו לארץ העמים טמא. הספסלין והקתדראות שהכניס רובן לארץ העמים טמאין.",

209. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 212, 231, 271, 452

210. Tosefta, Hagigah, 2.3, 2.5-2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit •spirit, holy spirit 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, 105, 551

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.", 2.6. "מעשה בהלל הזקן שסמך על העולה בעזרה וחברו עליו תלמידי בית שמאי אמר להם באו וראו שהיא נקבה וצריכין אנו לעשותה זבחי שלמים הפליגן בדברים והלכו להם מיד גברה ידן של ב\"ש ובקשו לקבוע הלכה כמותן והיה שם בבא בן בוטא שהוא מתלמידי בית שמאי [ויודע שהלכה כדברי בית הלל] בכל מקום [והלך] והביא את כל צאן קדר והעמידן בעזרה ואמר כל מי שצריך להביא עולות ושלמים יבוא ויטול באו ונטלו [את הבהמה והעלו עולות] וסמכו עליהן בו ביום נקבעה הלכה כדברי בית הלל ולא [ערער אדם בדבר] ושוב מעשה [בתלמיד אחד] מתלמידי בית הלל שסמך על העולה בעזרה מצאו תלמיד אחד מתלמידי בית שמאי אמר לו מה זה סמיכה אמר לו מה זה שתיקה שתקו בנזיפה.",

211. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 14.18-16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 261

212. Theon Aelius, Exercises, 118.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 141

213. Tosefta, Zavim, 2.1, 3.1-3.3, 5.6-5.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 56, 115

2.1. "העובדי כוכבים והגר תושב אינן מטמאין בזיבה ואע\"פ שאינן מטמאין בזיבה טמאין כזבין לכל דבריהם. ושורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו. טומטום ואנדרוגינוס שראו בין לובן בין אודם אין שורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו ראו לובן או אודם כאחד שורפין עליהן את התרומה ואין חייבין עליהן על טומאת מקדש וקדשיו. הנוגע בלובן ואודם ונכנס למקדש פטור. הוא עצמו שנגע בלובן ואודם ונכנס למקדש פטור. היה מונה ללובן וראה אודם לאודם וראה לובן הרי זה אינו סותר.", 3.1. "חומר בזב שאין בזבה ובה שאין בזב שהזב טעון ביאת מים חיים והזבה אינה טעונה ביאת מים חיים. זב מטמא בזיבת בן יומו וזבה לעשרת ימים. זב אם ראה שלש ראיות לג' ימים מטמא בהן זבה פעמים שהיא רואה שלשה ראיות לשלשה ימים ואינה מטמאה בהן. זב אין הימים שלו עומדין לפניו משא\"כ בזבה. זב נזקק לספירת שבעה בשתי ראיות משא\"כ בזבה. זב אין מינו סותרו משא\"כ בזבה. חומר בזבה שהזבה מטמאה משכב ומושב בראייה כל שהוא מטמאה את בועלה ומטמאה מעת לעת ומטמאה מבפנים כבחוץ ומטמאה באונסין ומטמאה באודם משא\"כ בזב." 3.2. "חומר בזב שאין בטמא מת ובטמא מת מה שאין בזב שהזב עושה משכב ומושב מתחתיו לטמא אדם ולטמא בגדים ועל גביו מדף לטמא אוכלין ומשקין זובו ורוקו ומימי רגליו מטמאין טומאה חמורה ומטמאין אוכלין ומשקין וכלי שטף במגע וכלי חרס בהיסט וחייב בקרבן וטעון ביאת מים חיים משא\"כ בטמא מת. חומר בטמא מת שטמא מת טעון הזאה שלישי [ושביעי] משא\"כ בזב.", 3.3. "חומר בזב מה שאין במצורע ובמצורע שאין בזב. זב טעון ביאת מים חיים משא\"כ במצורע. חומר במצורע שהמצורע מטמא בביאה וטעון הזאה משא\"כ בזב. חומר בזבה שאין במצורע ובמצורע שאין בזבה. שזבה מטמאה את בועלה משא\"כ במצורע. חומר במצורעת שהמצורעת מטמאה בביאה וטעונה הזאת מים חיים משא\"כ בזבה. ", 5.6. "עבודת כוכבים כשרץ ומשמשיה כשרץ שנ' שקץ תשקצנו ר\"ע אומר כנדה שנא' (ישעיהו ל׳:כ״ב) תזרם כמו דוה צא תאמר לו מה נדה מטמאה במשא אף עבודת כוכבים מטמא במשא.", 5.7. "המכניס ראשו ורובו לבית עבודת כוכבים טמא. כלי חרס שהכניס אוירו לבית עבודת כוכבים טמא הספסלין והקתדראות שהכניס רובן לבית עבודת כוכבים טמא.",

214. Quintilian, Institutio Oratoria, 1.4.4-1.4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy spirit, source of insight Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 63

215. Seneca The Younger, Letters, a b c d\n0 41.5 41.5 41 5 \n1 41.2 41.2 41 2 \n2 41.8 41.8 41 8 \n3 41.9 41.9 41 9 \n4 '2 '2 '2 None\n5 '5 '5 '5 None\n6 '6 '6 '6 None\n7 '7 '7 '7 None\n8 '4 '4 '4 None\n9 75.1 75.1 75 1 \n10 75.2 75.2 75 2 \n11 '40.1 '40.1 '40 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 141, 145

216. Tertullian, Apology, 48.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit xiv, Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 44

48.11.

217. Numenius of Apamea, Fragments, 16, 21-22, 52 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

218. Numenius of Apamea, Fragments, 16, 22, 52, 21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

219. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 34

220. Anon., Acts of Peter, 2.1-2.2, 5.13-5.31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, and liturgy •holy spirit, in baptismal formulae Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 208, 216

221. Anon., Acts of Paul, 3.5, 3.7, 9.1-9.28, 12.2-12.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, and liturgy •holy spirit, outpouring of Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 213, 216

222. Anon., Acts of John, 106.1-110.3, 111.2, 111.3, 111.4, 111.5, 111.6, 111.7, 113, 115.1, 115.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 159

113. O thou who hast kept me until this hour for thyself and untouched by union with a woman: who when in my youth I desired to marry didst appear unto me and say to me: John I have need of thee: who didst prepare for me also a sickness of the body: who when for the third time I would marry didst forthwith prevent me, and then at the third hour of the day saidst unto me on the sea: John, if thou hadst not been mine, I would have suffered thee to marry: who for two years didst blind me (or afflict mine eyes), and grant me to mourn and entreat thee: who in the third year didst open the eyes of my mind and also grant me my visible eyes: who when I saw clearly didst ordain that it should be grievous to me to look upon a woman: who didst save me from the temporal fantasy and lead me unto that which endureth always: who didst rid me of the foul madness that is in the flesh: who didst take me from the bitter death and establish me on thee alone: who didst muzzle the secret disease of my soul and cut off the open deed: who didst afflict and banish him that raised tumult in me: who didst make my love of thee spotless: who didst make my joining unto thee perfect and unbroken: who didst give me undoubting faith in thee, who didst order and make clear my inclination toward thee: thou who givest unto every man the due reward of his works, who didst put into my soul that I should have no possession save thee only: for what is more precious than thee? Now therefore Lord, whereas I have accomplished the dispensation wherewith I was entrusted, account thou me worthy of thy rest, and grant me that end in thee which is salvation unspeakable and unutterable.

223. Anon., Acts of Andrew, 14, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 200

224. Anon., Sifre Deuteronomy, 336, 355, 48 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 155

225. Justin, Dialogue With Trypho, 4.3, 14.1, 29.1, 36.2, 43.1-43.2, 52.1, 63.2, 68.6, 77.4, 78.10, 87.6, 88.1-88.4, 140.4, 141.1-141.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 88; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 138; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 269; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 142; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 112; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 45, 50

33. Justin: And I am not ignorant that you venture to expound this psalm as if it referred to king Hezekiah; but that you are mistaken, I shall prove to you from these very words immediately. 'The Lord has sworn, and will not repent,' it is said; and, 'You are a priest forever, after the order of Melchizedek,' with what follows and precedes. Not even you will venture to object that Hezekiah was either a priest, or is the everlasting priest of God; but that this is spoken of our Jesus, these expressions show. But your ears are shut up, and your hearts are made dull. For by this statement, 'The Lord has sworn, and will not repent: You are a priest for ever, after the order of Melchizedek,' with an oath God has shown Him (on account of your unbelief) to be the High Priest after the order of Melchizedek; i.e., as Melchizedek was described by Moses as the priest of the Most High, and he was a priest of those who were in uncircumcision, and blessed the circumcised Abraham who brought him tithes, so God has shown that His everlasting Priest, called also by the Holy Spirit Lord, would be Priest of those in uncircumcision. Those too in circumcision who approach Him, that is, believing Him and seeking blessings from Him, He will both receive and bless. And that He shall be first humble as a man, and then exalted, these words at the end of the Psalm show: 'He shall drink of the brook in the way,' and then, 'Therefore shall He lift up the head.'

226. Palestinian Talmud, Berachot, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 115

227. Justin, First Apology, 13.60-13.61, 61.3, 61.9-61.10, 61.12-61.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit •holy spirit, in baptismal formulae Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 88, 94; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 45

228. Irenaeus, Demonstration of The Apostolic Teaching, 14.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 157, 158, 172; Osborne (2001), Irenaeus of Lyons, 171; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 51

229. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: O'Brien (2015), The Demiurge in Ancient Thought, 222

230. Hippolytus, Apostolic Tradition, 20.6, 21.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 227; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 144

231. Hippolytus, Refutation of All Heresies, 6.30.7, 6.33.1, 6.35.3-6.35.4, 6.35.7, 10.20.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •spirit/spirits, achamoth called holy spirit •trinity/father, son and holy spirit, in creation Found in books: Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 94, 170; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 188, 369

232. Anon., Leviticus Rabba, 9.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •holy spirit Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 56

9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם.

9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’",

233. Anon., Lamentations Rabbah, 2.8, 4.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •holy spirit Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 8

2.8. דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, רַבִּי אַיְּבוּ אָמַר הֵן לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין אַף מִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים, (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי, (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָרָה סֹרֵרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, דָּרַךְ קַשְׁתּוֹ אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, זֶה פַּרְעֹה, שֶׁנֶּאֱמַר (שמות טו, ט): אָמַר אוֹיֵב. נִצָּב יְמִינוֹ כְּצָר, זֶה הָמָן, שֶׁנֶּאֱמַר (אסתר ז, ו): אִישׁ צַר וְאוֹיֵב. דָּבָר אַחֵר, דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, זֶה עֵשָׂו, דִּכְתִיב (יחזקאל לו, ב): יַעַן אָמַר הָאוֹיֵב. וַיַּהֲרֹג כֹּל מַחֲמַדֵּי עָיִן, רַבִּי תַּנְחוּם בַּר יִרְמְיָה אָמַר אֵלּוּ בָנִים שֶׁהֵן חֲבִיבִים עַל אֲבוֹתָם כְּגַלְגַּל הָעַיִן שֶׁלָּהֶם. רַבָּנָן אָמְרֵי אֵלּוּ סַנְהֶדְרִין שֶׁהֵן חֲבִיבִין עַל יִשְׂרָאֵל כְּגַלְגַּל הָעַיִן. בְּאֹהֶל בַּת צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ, אַרְבַּע שְׁפִיכוֹת הֵן לְטוֹבָה וְאַרְבַּע שְׁפִיכוֹת הֵן לְרָעָה, אַרְבַּע שְׁפִיכוֹת לְטוֹבָה, שֶׁנֶּאֱמַר (זכריה יב, י): וְשָׁפַכְתִּי עַל בֵּית דָּוִד וְעַל יוֹשֵׁב יְרוּשָׁלָיִם רוּחַ חֵן וְתַחֲנוּנִים. (יואל ג, א): וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וגו' וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָה אֶשְׁפּוֹךְ אֶת רוּחִי. (יחזקאל לט, כט): וְלֹא אַסְתִּיר עוֹד פָּנַי מֵהֶם אֲשֶׁר שָׁפַכְתִּי אֶת רוּחִי עַל בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי אֱלֹהִים. וְאַרְבַּע שְׁפִיכוֹת לְרָעָה, שֶׁנֶּאֱמַר (ישעיה מב, כה): וַיִּשְׁפֹּךְ עָלָיו חֵמָה אַפּוֹ. וּבִיחֶזְקֵאל כְּתִיב (יחזקאל ט, ח): בְּשָׁפְכְּךָ אֶת חֲמָתְךָ עַל יְרוּשָׁלָיִם. וּכְתִיב (איכה ד, יא): כִּלָּה ה' אֶת חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ. וְהָדֵין: שָׁפַךְ כָּאֵשׁ חֲמָתוֹ. 4.14. כִּלָּה ה' אֶת חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ, אָמַר רַבִּי אַרְבַּע שְׁפִיכוֹת לְטוֹבָה וְאַרְבַּע שְׁפִיכוֹת לְרָעָה. אַרְבַּע שְׁפִיכוֹת לְטוֹבָה, שֶׁנֶּאֱמַר (זכריה יב, י): וְשָׁפַכְתִּי עַל בֵּית דָּוִיד וְעַל יוֹשֵׁב יְרוּשָׁלָיִם רוּחַ חֵן וְתַחֲנוּנִים, (יואל ג, א): וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וגו' וְגַם עַל הָעֲבָדִים וְעַל הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת רוּחִי, (יחזקאל לט, כט): וְלֹא אַסְתִּיר עוֹד פָּנַי מֵהֶם אֲשֶׁר שָׁפַכְתִּי אֶת רוּחִי עַל בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי אֱלֹהִים. וְאַרְבַּע שְׁפִיכוֹת לְרָעָה, שֶׁנֶּאֱמַר (ישעיה מב, כה): וַיִּשְׁפֹּךְ עָלָיו חֵמָה אַפּוֹ, וּבִיחֶזְקֵאל כְּתִיב (יחזקאל ט, ח): בְּשָׁפְכְּךָ אֶת חֲמָתְךָ עַל יְרוּשָׁלָיִם, וּכְתִיב (איכה ב, ד): שָׁפַךְ כָּאֵשׁ חֲמָתוֹ, וְהָדֵין: כִּלָּה ה' אֶת חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ. וַיַּצֶּת אֵשׁ בְּצִיּוֹן, כְּתִיב (תהלים עט, א): מִזְמוֹר לְאָסָף אֱלֹהִים בָּאוּ גּוֹיִם בְּנַחֲלָתֶךָ, לָא הֲוָה קְרָא צָרִיךְ לְמֵימַר אֶלָּא בְּכִי לְאָסָף, נְהִי לְאָסָף, קִינָה לְאָסָף, וּמָה אוֹמֵר מִזְמוֹר לְאָסָף, אֶלָּא מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה בֵּית חֻפָּה לִבְנוֹ וְסִיְּדָהּ וְכִיְּרָהּ וְצִיְּרָהּ, וְיָצָא בְּנוֹ לְתַרְבּוּת רָעָה, מִיָּד עָלָה הַמֶּלֶךְ לַחֻפָּה וְקָרַע אֶת הַוִּילָאוֹת וְשִׁבֵּר אֶת הַקָּנִים, וְנָטַל פַּדְגּוֹג שֶׁלּוֹ אִיבּוּב שֶׁל קָנִים וְהָיָה מְזַמֵּר. אָמְרוּ לוֹ, הַמֶּלֶךְ הָפַךְ חֻפָּתוֹ שֶׁל בְּנוֹ וְאַתְּ יוֹשֵׁב וּמְזַמֵּר, אָמַר לָהֶם מְזַמֵּר אֲנִי שֶׁהָפַךְ חֻפָּתוֹ שֶׁל בְּנוֹ וְלֹא שָׁפַךְ חֲמָתוֹ עַל בְּנוֹ. כָּךְ אָמְרוּ לְאָסָף הַקָּדוֹשׁ בָּרוּךְ הוּא הֶחֱרִיב הֵיכָל וּמִקְדָּשׁ וְאַתָּה יוֹשֵׁב וּמְזַמֵּר, אָמַר לָהֶם מְזַמֵּר אֲנִי שֶׁשָּׁפַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמָתוֹ עַל הָעֵצִים וְעַל הָאֲבָנִים וְלֹא שָׁפַךְ חֲמָתוֹ עַל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב: וַיַּצֶּת אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסֹדֹתֶיהָ.

234. Hermas, Similitudes, 8.1.1, 8.6.4, 9.14.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit, in baptismal formulae Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 82

235. Albinus, Introduction To Plato, 10.164.40-165.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •holy spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179

236. Alcinous, Handbook of Platonism, a b c d\n0 28 28 28 None\n1 27 27 27 None\n2 36 36 36 None\n3 34 34 34 None\n4 29 29 29 None\n5 30 30 30 None\n6 35 35 35 None\n7 31 31 31 None\n8 '8.2 '8.2 '8 2 \n9 32 32 32 None\n10 33 33 33 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 823

237. Anon., Genesis Rabba, 2.4, 8.1, 10.7, 21.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •spirit, holy spirit •holy spirit Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 105, 335

2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. 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. 10.7. רַבָּנָן אָמְרֵי אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן שֶׁהֵן יְתֵירָה בָּעוֹלָם, כְּגוֹן זְבוּבִין וּפַרְעוֹשִׁין וְיַתּוּשִׁין, אַף הֵן בִּכְלַל בְּרִיָּתוֹ שֶׁל עוֹלָם הֵן, וּבַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ, אֲפִלּוּ עַל יְדֵי נָחָשׁ, אֲפִלּוּ עַל יְדֵי יַתּוּשׁ, אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי מְנַחְמָה, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ, רַבִּי אַחָא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבָדָא: חַד בַּר נָשׁ הֲוָה קָאֵים עַל כֵּיף נַהֲרָא, חֲמָא חַד עוּרְדְּעָן טָעֲנָה חָדָא עַקְרָב, וּמְגִיזָה יָתֵיהּ נַהֲרָא, וְכֵיוָן דְּעָבְדַת שְׁלִיחוּתֵיהּ אַחְזַרְתֵּא לְאַתְרֵהּ. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנָן דְּצִפּוֹרִין אֲמַר, עוֹבָדָא הֲוָה בְּחַד גְּבַר דַּהֲוָה קָאֵים לְמֶחֱצַד בַּהֲדָא בִּקְעַת בֵּי טַרְפָּא, חֲמָא חַד עֵשֶׂב וְלִקֵּט יָתֵיהּ וַעֲבָדֵיהּ כְּלִילָא לְרֵאשֵׁיהּ, אֲזַלָּא חַד חִוְיָא וּמְחָא יָתֵיהּ, וּקְטִיל יָתֵיהּ. אֲתָא חַד גַּבָּר וְקָם לְמִסְקַר בְּהַהוּא חִוְיָא, אֲמַר תָּמֵהַּ אֲנִי עַל מַן דְּקָטַל הָדֵין חִוְיָא. אֲמַר הַהוּא גַּבְרָא אֲנָא קְטָלִית יָתֵיהּ. תָּלָה אַפּוֹי וַחֲמָא לְהַהוּא עִשְׂבָּא עֲבִידָא כְּלִילָא לְרֵאשֵׁיהּ, אֲמַר מִן קוּשְׁטָא אַתְּ קָטְלִית יָתֵיהּ, אֲמַר לֵיהּ, אִין. אֲמַר לֵיהּ, יָכֵיל אַתְּ מֵרִים הָדֵין עִשְׂבָּא מִן רֵאשֵׁךְ, אֲמַר לֵיהּ אִין, כֵּיוָן דַּאֲרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכוֹל קָרֵיב הָכָא וּמֵרִים הָדֵין חִוְיָא בַּהֲדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דִּקְרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁרוּ אֵבָרָיו. רַבִּי יַנַּאי הָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּפֶתַח עִירוֹ, רָאָה נָחָשׁ מַרְתִּיעַ וּבָא, וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא, וַהֲוָה חָזַר מִן דֵּין סִטְרָא, וְעוֹד הֲוָה רָדֵיף לֵיהּ מִן הָדֵין סִטְרָא וַהֲוָה חָזַר מִן דֵּין סִטְרָא, אֲמַר זֶה הוֹלֵךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ. מִיָּד נָפְלָה הֲבָרָה בָּעִיר פְּלוֹנִי בֶּן פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב מְטַיֵּל בְּבֵית הַכִּסֵּא, אֲתָא חַד רוֹמָאי וְתָרְכֵיהּ וְקָדִים יָתֵיהּ וִיתֵיב לֵיהּ, אֲמַר לֵית דֵּין עַל מַגָּן, מִיָּד נְפַק חַד חִוְיָא וּמְחָא יָתֵיהּ וּקְטַל יָתֵיהּ, וְקָרָא עָלָיו (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ, וְאֶתֵּן אֱדוֹם תַּחְתֶּיךָ. רַבִּי יִצְחָק בַּר אֶלְעָזָר הֲוָה קָאֵים וּמְטַיֵּל עַל מְשׁוֹנִיתָא דְּיַמָּא דְּקֵיסָרִין, רָאָה שָׁם קוּלִית אַחַת, וַהֲוָה מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, מַצְנַע לָהּ וַהֲוַת מִתְגַּלְגְּלָא, אֲמַר זֹאת מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָהּ. עֲבַר חַד בַּלְדָּר וְנִכְשַׁל בָּהּ וְנָפַל וָמֵת, אֲזַל פַּשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּנֵיהּ טָעִין כְּתָבִין בִּישִׁין עַל יְהוּדָאֵי דְּקֵסָרִין. טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קָדְשֵׁי הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וְגִדֵּר אֶת שְׁתֵּי הַפָּרוֹכוֹת, וְנָטַל שְׁתֵּי זוֹנוֹת וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצָא חַרְבּוֹ מְלֵאָה דָּם. אִית דְּאָמְרֵי מִדַּם הַקֳּדָשִׁים, וְאִית דְּאָמְרֵי מִדַּם שָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. וְחֵרֵף וְגִדֵּף, וְנָטַל כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וַעֲשָׂאָן כְּמִין גּוּרְגּוּתְנִי אַחַת וְהִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעֲלָה, וְאָמַר, לָא דָּמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּמַדְבְּרָא וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. יָרַד לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מְחָאֵיהּ נַחְשְׁלָא בְּיַמָּא. אֲמַר דּוֹמֶה זֶה שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ שֶׁל אֻמָּה זוֹ אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, דּוֹר הַמַּבּוּל לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם, פַּרְעֹה וְכָל חֵילוֹ לֹא פָּרַע מֵהֶן אֶלָּא בַּמַּיִם. אַף אֲנִי כְּשֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי, וְעַכְשָׁיו לְכָאן קִדְמַנִּי. סָבוּר הוּא שֶׁיַּהַרְגֵּנִי בַּמַּיִם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ מִבְּרִיָה שֶׁהִיא פְּחוּתָה מִכָּל הַבְּרִיּוֹת שֶׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, בָּהּ אֲנִי נִפְרַע מֵאוֹתוֹ רָשָׁע. מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַשַֹּׂר שֶׁל יָם וְעָמַד מִזַּעְפּוֹ. כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל גְּדוֹלֵי רוֹמִי לִקְרָאתוֹ וְקִלְּסוּ אוֹתוֹ. כֵּיוָן שֶׁעָלָה לְרוֹמִי נִכְנַס לַמֶּרְחָץ, כֵּיוָן שֶׁיָּצָא הֵבִיאוּ פְּיָילִי פּוֹטִירִין שֶׁל יַיִן לִשְׁתּוֹתוֹ, וְנִכְנַס יַתּוּשׁ בְּתוֹךְ חוֹטְמוֹ, וְהָיָה נוֹקֵר אֶת מֹחוֹ וְהוֹלֵךְ עַד שֶׁנַּעֲשָׂה גָּדוֹל כְּמוֹ גּוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. וְהָיָה מְצַוֶּה וְאוֹמֵר פִּצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלֹהֵיהֶם שֶׁל יְהוּדִים נִפְרַע מֵאוֹתוֹ הָאִישׁ. מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ מֹחוֹ, וְהוֹצִיאוּ כְּגוֹזָל שֶׁל שְׁתֵּי לִיטְרָאוֹת. אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי, אֲנָא חֲמִיתֵּיהּ בְּרוֹמִי תַּרְתֵּין לִיטְרִין מֵהָכָא וְגוֹזָלָא מֵהָכָא, וּתְקַל חָד לָקֳבֵל חָד. וְנָטְלוּ אוֹתוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַה דַּהֲוָה הָדֵין שַׁנֵּי, הֲוָה הָדֵין שַׁנֵּי, פְּרַח יַתּוּשָׁה, פְּרַחָה נַפְשֵׁיהּ דְּטִיטוּס הָרָשָׁע. 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'.

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].",

238. Anon., Didascalia Apostolorum, 20, 25, 3, 26 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 95, 96, 195

239. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 113

240. 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, 105

241. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 106

242. Tertullian, Against The Valentinians, 4.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 170

243. Tertullian, On The Soul, 32.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit, in creation •holy spirit Found in books: Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 65; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 369

244. Philostratus The Athenian, Life of Apollonius, 8.10 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •holy spirit Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 137

8.10. οὕτω τὸν τύραννον διαθεὶς καὶ παίγνιον τῆς ἑαυτοῦ φιλοσοφίας ἀποφήνας τὸν ̔́Ελλησί τε καὶ βαρβάροις φοβερὸν πᾶσι πρὸ μεσημβρίας μὲν ἀπῆλθε τοῦ δικαστηρίου, περὶ δείλην δ' ἐν Δικαιαρχίᾳ ἐφάνη Δημητρίῳ τε καὶ Δάμιδι, καὶ τοῦτ' ἄρ' ἦν τὸ παρακελεύσασθαι αὐτὸν τῷ Δάμιδι μὴ περιμείναντι τὴν ἀπολογίαν πεζεῦσαι ἐς Δικαιαρχίαν: τὰ μὲν γὰρ βεβουλευμένα οὐ προὔλεγε, τὸν δ' ἑαυτῷ ἐπιτηδειότατον ἐκέλευε πράττειν, ἃ τοῖς βεβουλευμένοις εἵπετο.

8.10. Such was the condition to which Apollonius reduced the despot, making him a plaything of his philosophy who had been the terror of the Hellenes and the barbarians; and before midday he left the court, and at dusk appeared to Demetrius and Damis at Dicaearchia. And this accounts for his having instructed Damis to go by land to Dicaearchia, without waiting to hear his defense. For he had given no previous notice of his intentions, but had merely told the man who was most in his intimacy to do what best accorded with his plans.

245. Tertullian, On Baptism, 6.1-6.3, 13.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 95

246. Tertullian, On The Flesh of Christ, 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •trinity/father, son and holy spirit, in creation Found in books: Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 369

8. These passages alone, in which Apelles and Marcion seem to place their chief reliance when interpreted according to the truth of the entire uncorrupted gospel, ought to have been sufficient for proving the human flesh of Christ by a defense of His birth. But since Apelles' precious set lay a very great stress on the shameful condition of the flesh, which they will have to have been furnished with souls tampered with by the fiery author of evil, and so unworthy of Christ; and because they on that account suppose that a sidereal substance is suitable for Him, I am bound to refute them on their own ground. They mention a certain angel of great renown as having created this world of ours, and as having, after the creation, repented of his work. This indeed we have treated of in a passage by itself; for we have written a little work in opposition to them, on the question whether one who had the spirit, and will, and power of Christ for such operations, could have done anything which required repentance, since they describe the said angel by the figure of the lost sheep. The world, then, must be a wrong thing, according to the evidence of its Creator's repentance; for all repentance is the admission of fault, nor has it indeed any existence except through fault. Now, if the world is a fault, as is the body, such must be its parts - faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And a corrupt tree must needs bring forth evil fruit. Matthew 7:17 The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness - in other words, our own. Then, as there is no difference in the point of ignominy, let them either devise for Christ some substance of a purer stamp, since they are displeased with our own, or else let them recognise this too, than which even a heavenly substance could not have been better. We read in so many words: The first man is of the earth, earthy; the second man is the Lord from heaven. 1 Corinthians 15:47 This passage, however, has nothing to do with any difference of substance; it only contrasts with the once earthy substance of the flesh of the first man, Adam, the heavenly substance of the spirit of the second man, Christ. And so entirely does the passage refer the celestial man to the spirit and not to the flesh, that those whom it compares to Him evidently become celestial - by the Spirit, of course - even in this earthy flesh. Now, since Christ is heavenly even in regard to the flesh, they could not be compared to Him, who are not heavenly in reference to their flesh. If, then, they who become heavenly, as Christ also was, carry about an earthy substance of flesh, the conclusion which is affirmed by this fact is, that Christ Himself also was heavenly, but in an earthy flesh, even as they are who are put on a level with Him.

247. Tertullian, On The Crown, 3.2-3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, in baptismal formulae Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 96

3. And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countece thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.

248. Tertullian, On Flight In Persecution, 5.1, 9.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 155

249. Tertullian, On Idolatry, 9.5-9.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, agency of Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 180

250. Tertullian, On Fasting, Against The Psychics, 10.3-10.4, 10.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, and liturgy •holy spirit Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 74

251. Tertullian, On Prayer, 14, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 84

13. But what reason is there in going to prayer with hands indeed washed, but the spirit foul?- inasmuch as to our hands themselves spiritual purities are necessary, that they may be lifted up pure 1 Timothy 2:8 from falsehood, from murder, from cruelty, from poisonings, from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities; not those which most are superstitiously careful about, taking water at every prayer, even when they are coming from a bath of the whole body. When I was scrupulously making a thorough investigation of this practice, and searching into the reason of it, I ascertained it to be a commemorative act, bearing on the surrender of our Lord. We, however, pray to the Lord: we do not surrender Him; nay, we ought even to set ourselves in opposition to the example of His surrenderer, and not, on that account, wash our hands. Unless any defilement contracted in human intercourse be a conscientious cause for washing them, they are otherwise clean enough, which together with our whole body we once washed in Christ.

252. Tertullian, On Repentance, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 11

9. The narrower, then, the sphere of action of this second and only (remaining) repentance, the more laborious is its probation; in order that it may not be exhibited in the conscience alone, but may likewise be carried out in some (external) act. This act, which is more usually expressed and commonly spoken of under a Greek name, is ἐξομολόγησις, whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is settled, of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man's prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain - not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God). All this exomologesis (does), that it may enhance repentance; may honour God by its fear of the (incurred) danger; may, by itself pronouncing against the sinner, stand in the stead of God's indignation, and by temporal mortification (I will not say frustrate, but) expunge eternal punishments. Therefore, while it abases the man, it raises him; while it covers him with squalor, it renders him more clean; while it accuses, it excuses; while it condemns, it absolves. The less quarter you give yourself, the more (believe me) will God give you.

253. Tertullian, Prescription Against Heretics, 15-17, 19, 18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 194

254. Tertullian, Antidote For The Scorpion'S Sting, 12.9-12.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 65

255. Tertullian, Against Praxeas, 26.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 96

256. Tertullian, Against Marcion, 4.1.1, 4.26, 4.26.3-4.26.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, scriptural interpretation role •holy spirit, and liturgy •blessings, for holy spirit •spirit, holy Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64, 65; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 246; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 202

4.26. When in a certain place he had been praying to that Father above, Luke 11:1 looking up with insolent and audacious eyes to the heaven of the Creator, by whom in His rough and cruel nature he might have been crushed with hail and lightning - just as it was by Him contrived that he was (afterwards) attached to a cross at Jerusalem - one of his disciples came to him and said, Master, teach us to pray, as John also taught his disciples. This he said, forsooth, because he thought that different prayers were required for different gods! Now, he who had advanced such a conjecture as this should first show that another god had been proclaimed by Christ. For nobody would have wanted to know how to pray, before he had learned whom he was to pray to. If, however, he had already learned this, prove it. If you find nowhere any proof, let me tell you that it was to the Creator that he asked for instruction in prayer, to whom John's disciples also used to pray. But, inasmuch as John had introduced some new order of prayer, this disciple had not improperly presumed to think that he ought also to ask of Christ whether they too must not (according to some special rule of their Master) pray, not indeed to another god, but in another manner. Christ accordingly would not have taught His disciple prayer before He had given him the knowledge of God Himself. Therefore what He actually taught was prayer to Him whom the disciple had already known. In short, you may discover in the import of the prayer what God is addressed therein. To whom can I say, Father? Luke 11:2 To him who had nothing to do with making me, from whom I do not derive my origin? Or to Him, who, by making and fashioning me, became my parent? of whom can I ask for His Holy Spirit? of him who gives not even the mundane spirit; or of Him who makes His angels spirits, and whose Spirit it was which in the beginning hovered upon the waters. Genesis 1:2 Whose kingdom shall I wish to come - his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily Luke 11:3 bread? Shall it be he who produces for me not a grain of millet-seed; or He who even from heaven gave to His people day by day the bread of angels? Who shall forgive me my trespasses? Luke 11:4 He who, by refusing to judge them, does not retain them; or He who, unless He forgives them, will retain them, even to His judgment? Who shall suffer us not to be led into temptation? He before whom the tempter will never be able to tremble; or He who from the beginning has beforehand condemned the angel tempter? If any one, with such a form, invokes another god and not the Creator, he does not pray; he only blasphemes. In like manner, from whom must I ask that I may receive? of whom seek, that I may find? To whom knock, that it may be opened to me? Luke 11:9 Who has to give to him that asks, but He to whom all things belong, and whose am I also that am the asker? What, however, have I lost before that other god, that I should seek of him and find it. If it be wisdom and prudence, it is the Creator who has hidden them. Shall I resort to him, then, in quest of them? If it be health and life, they are at the disposal of the Creator. Nor must anything be sought and found anywhere else than there, where it is kept in secret that it may come to light. So, again, at no other door will I knock than at that out of which my privilege has reached me. In fine, if to receive, and to find, and to be admitted, is the fruit of labour and earnestness to him who has asked, and sought, and knocked, understand that these duties have been enjoined, and results promised, by the Creator. As for that most excellent god of yours, coming as he professes gratuitously to help man, who was not his (creature), he could not have imposed upon him any labour, or (endowed him with) any earnestness. For he would by this time cease to be the most excellent god, were he not spontaneously to give to every one who does not ask, and permit every one who seeks not to find, and open to every one who does not knock. The Creator, on the contrary, was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude represents the man who went at night and begged for the loaves, in the light of a friend and not a stranger, and makes him knock at a friend's house and not at a stranger's. But even if he has offended, man is more of a friend with the Creator than with the god of Marcion. At His door, therefore, does he knock to whom he had the right of access; whose gate he had found; whom he knew to possess bread; in bed now with His children, whom He had willed to be born. Even though the knocking is late in the day, it is yet the Creator's time. To Him belongs the latest hour who owns an entire age and the end thereof. As for the new god, however, no one could have knocked at his door late, for he has hardly yet seen the light of morning. It is the Creator, who once shut the door to the Gentiles, which was then knocked at by the Jews, that both rises and gives, if not now to man as a friend, yet not as a stranger, but, as He says, because of his importunity. Luke 11:8 Importunate, however, the recent god could not have permitted any one to be in the short time (since his appearance). Him, therefore, whom you call the Creator recognise also as Father. It is even He who knows what His children require. For when they asked for bread, He gave them manna from heaven; and when they wanted flesh, He sent them abundance of quails - not a serpent for a fish, nor for an egg a scorpion. Luke 11:11-13 It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion's god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the demon which was dumb Luke 11:14 (and by a cure of this sort verified Isaiah), Isaiah 29:18 and having been charged with casting out demons by Beelzebub, He said, If I by Beelzebub cast out demons, by whom do your sons cast them out? Luke 11:19 By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did - that is, by the power of the Creator? For if you suppose the meaning to be, If I by Beelzebub, etc., by whom your sons?- as if He would reproach them with having the power of Beelzebub - you are met at once by the preceding sentence, that Satan cannot be divided against himself. Luke 11:18 So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? Luke 11:20 For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator the finger of God. Exodus 8:19 It was the finger of God, because it was a sign that even a thing of weakness was yet abundant in strength. This Christ also showed, when, recalling to notice (and not obliterating) those ancient wonders which were really His own, He said that the power of God must be understood to be the finger of none other God than Him, under whom it had received this appellation. His kingdom, therefore, had come near to them, whose power was called His finger. Well, therefore, did He connect with the parable of the strong man armed, whom a stronger man still overcame, Luke 11:21-22 the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god. Besides, how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as the stronger than He, if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? A (certain) mother of the company exclaims, 'Blessed is the womb that bare You, and the paps which You have sucked;' but the Lord said, 'Yea, rather, blessed are they that hear the word of God, and keep it.' Luke 11:27-28 Now He had in precisely similar terms rejected His mother or His brethren, while preferring those who heard and obeyed God. His mother, however, was not here present with Him. On that former occasion, therefore, He had not denied that He was her son by birth. On hearing this (salutation) the second time, He the second time transferred, as He had done before, the blessedness to His disciples from the womb and the paps of His mother, from whom, however, unless He had in her (a real mother) He could not have transferred it.

257. Theophilus, To Autolycus, 1.2, 2.15, 2.24-2.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •holy spirit, church and •holy spirit, revelation and Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 128; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126, 132; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178

1.2. But if you say, Show me your God, I would reply, Show me yourself, and I will show you my God. Show, then, that the eyes of your soul are capable of seeing, and the ears of your heart able to hear; for as those who look with the eyes of the body perceive earthly objects and what concerns this life, and discriminate at the same time between things that differ, whether light or darkness, white or black, deformed or beautiful, well-proportioned and symmetrical or disproportioned and awkward, or monstrous or mutilated; and as in like manner also, by the sense of hearing, we discriminate either sharp, or deep, or sweet sounds; so the same holds good regarding the eyes of the soul and the ears of the heart, that it is by them we are able to behold God. For God is seen by those who are enabled to see Him when they have the eyes of their soul opened: for all have eyes; but in some they are overspread, and do not see the light of the sun. Yet it does not follow, because the blind do not see, that the light of the sun does not shine; but let the blind blame themselves and their own eyes. So also you, O man, have the eyes of your soul overspread by your sins and evil deeds. As a burnished mirror, so ought man to have his soul pure. When there is rust on the mirror, it is not possible that a man's face be seen in the mirror; so also when there is sin in a man, such a man cannot behold God. Do you, therefore, show me yourself, whether you are not an adulterer, or a fornicator, or a thief, or a robber, or a purloiner; whether you do not corrupt boys; whether you are not insolent, or a slanderer, or passionate, or envious, or proud, or supercilious; whether you are not a brawler, or covetous, or disobedient to parents; and whether you do not sell your children; for to those who do these things God is not manifest, unless they have first cleansed themselves from all impurity. All these things, then, involve you in darkness, as when a filmy defluxion on the eyes prevents one from beholding the light of the sun: thus also do iniquities, man, involve you in darkness, so that you cannot see God. 2.15. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments. 2.24. God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day - plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees - the tree of life and the tree of knowledge - the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: Genesis 2:8 And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food. By the expressions, therefore, out of the ground, and eastwards, the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies delight. And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us - those called Tigris and Euphrates - for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees - manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, till it, no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin. 2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death.

258. Tertullian, Against The Jews, 10.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 84

259. Tertullian, To The Martyrs, 2-3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 148

3. Grant now, O blessed, that even to Christians the prison is unpleasant; yet we were called to the warfare of the living God in our very response to the sacramental words. Well, no soldier comes out to the campaign laden with luxuries, nor does he go to action from his comfortable chamber, but from the light and narrow tent, where every kind of hardness, roughness and unpleasantness must be put up with. Even in peace soldiers inure themselves to war by toils and inconveniences - marching in arms, running over the plain, working at the ditch, making the testudo, engaging in many arduous labours. The sweat of the brow is on everything, that bodies and minds may not shrink at having to pass from shade to sunshine, from sunshine to icy cold, from the robe of peace to the coat of mail, from silence to clamour, from quiet to tumult. In like manner, O blessed ones, count whatever is hard in this lot of yours as a discipline of your powers of mind and body. You are about to pass through a noble struggle, in which the living God acts the part of superintendent, in which the Holy Ghost is your trainer, in which the prize is an eternal crown of angelic essence, citizenship in the heavens, glory everlasting. Therefore your Master, Jesus Christ, who has anointed you with His Spirit, and led you forth to the arena, has seen it good, before the day of conflict, to take you from a condition more pleasant in itself, and has imposed on you a harder treatment, that your strength might be the greater. For the athletes, too, are set apart to a more stringent discipline, that they may have their physical powers built up. They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. And they, says the apostle, that they may obtain a corruptible crown. 1 Corinthians 9:25 We, with the crown eternal in our eye, look upon the prison as our training-ground, that at the goal of final judgment we may be brought forth well disciplined by many a trial; since virtue is built up by hardships, as by voluptuous indulgence it is overthrown.

260. Pliny The Younger, Letters, a b c d\n0 '3.20.10 '3.20.10 '3 20\n1 '2.12.6 '2.12.6 '2 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908

261. Pliny The Younger, Letters, a b c d\n0 '3.20.10 '3.20.10 '3 20\n1 '2.12.6 '2.12.6 '2 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 908

262. Sextus, Against The Mathematicians, 8.400 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •spirit, characterizations as, holy •spirit, effects of, holiness/ integrity Found in books: Levison (2009), Filled with the Spirit, 140

263. Anon., Deuteronomy Rabbah, 6.14 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •holy spirit Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 8

6.14. דָּבָר אַחֵר, אָמַר רַב אַסֵּי, אֵין אָדָם אוֹמֵר לָשׁוֹן הָרָע עַד שֶׁכּוֹפֵר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים יב, ה): אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ. אָמַר רַבִּי שִׁמְעוֹן וּמַה אִם מִרְיָם הַצַּדֶּקֶת שֶׁלֹא נִתְכַּוְּנָה לוֹמַר לָשׁוֹן הָרָע אֶלָּא דִּבְּרָה בִּשְׁבִיל פְּרִיָּה וּרְבִיָה, כָּךְ הִגִּיעַ אוֹתָהּ, הָרְשָׁעִים שֶׁמִּתְכַּוְּנִים לוֹמַר לָשׁוֹן הָרָע עַל חַבְרֵיהֶן לַחְתּוֹךְ אֶת חַיֵּיהֶם, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיַּחְתֹּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לְשׁוֹנָם, שֶׁנֶּאֱמַר (תהלים יב, ד): יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקוֹת וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁהָיוּ בֵּינֵיכֶם בַּעֲלֵי לָשׁוֹן הָרָע סִלַּקְתִּי אֶת שְׁכִינָתִי מִבֵּינֵיכֶם, שֶׁנֶּאֱמַר (תהלים נז, ו): רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים, אֲבָל לֶעָתִיד לָבוֹא שֶׁאֲנִי עוֹקֵר יֵצֶר הָרָע מִבֵּינֵיכֶם, שֶׁנֶּאֱמַר (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם, אֲנִי מַחֲזִיר שְׁכִינָתִי בֵּינֵיכֶם, מִנַּיִן, שֶׁנֶּאֱמַר (יואל ג, א): וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וגו', וּמִתּוֹךְ שֶׁאֲנִי מַשְׁרֶה שְׁכִינָתִי עֲלֵיכֶם, כֻּלְּכֶם זוֹכִין לְתוֹרָה וְיוֹשְׁבִין בְּשָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְרַב שְׁלוֹם בָּנָיִךְ.

264. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •holy spirit Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109

265. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 106

266. Palestinian Talmud, Horayot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

267. Clement of Alexandria, Extracts From The Prophets, 35.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 128, 129

268. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 10.2 10.2 10 2\n1 '15.2 '15.2 '15 2\n2 '6.2 '6.2 '6 2\n3 10.5 10.5 10 5\n4 10.4 10.4 10 4\n5 10.1 10.1 10 1\n6 '4.2 '4.2 '4 2\n7 10.3 10.3 10 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 823

269. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 261

270. Clement of Alexandria, Exhortation To The Greeks, 1.8.3, 9.82.1, 10.99, 10.108, 95.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mouth of the lord (holy spirit) •mouth of the lord (holy spirit), of the prophets (lord) •holy spirit •mouth of the lord (holy spirit), of jeremiah Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 128; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 286; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 129, 223

271. Clement of Alexandria, Excerpts From Theodotus, 33.3-33.4, 41.2, 76.2-76.3, 77.2-77.3, 78.2, 80.3, 81.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 94, 95; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 227; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 167

272. Alexander of Aphrodisias, On Mixture, 14-17, 216 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan

273. Anon., The Acts of John, 106.1-110.3, 111.2, 111.3, 111.4, 111.5, 111.6, 111.7, 113, 115.1, 115.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 159

274. Clement of Alexandria, Christ The Educator, 1.6.26-1.6.32, 2.96 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mouth of the lord (holy spirit), of jeremiah •holy spirit •mouth of the lord (holy spirit) •mouth of the lord (holy spirit), of the prophets (lord) Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 128, 129, 175; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 129, 223

275. Anon., Acts of Thomas, 15.3-15.42, 25.4, 27.4-27.11, 27.14, 50.2-50.5, 121.11-121.12, 131.5, 133.1-133.6, 151.1, 152.8, 157.14, 157.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203, 211, 212; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 129; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1468

25. And the apostle, filled with joy, said: I praise thee, O Lord Jesu, that thou hast revealed thy truth in these men; for thou only art the God of truth, and none other, and thou art he that knoweth all things that are unknown to the most; thou, Lord, art he that in all things showest compassion and sparest men. For men by reason of the error that is in them have overlooked thee but thou hast not overlooked them. And now at mv supplication and request do thou receive the king and his brother and join them unto thy fold, cleansing them with thy washing and anointing them with thine oil from the error that encompasseth them: and keep them also from the wolves, bearing them into thy meadows. And give them drink out of thine immortal fountain which is neither fouled nor drieth up; for they entreat and supplicate thee and desire to become thy servants and ministers, and for this they are content even to be persecuted of thine enemies, and for thy sake to be hated of them and to be mocked and to die, like as thou for our sake didst suffer all these things, that thou mightest preserve us, thou that art Lord and verily the good shepherd. And do thou grant them to have confidence in thee alone, and the succour that cometh of thee and the hope of their salvation which they look for from thee alone; and that they may be grounded in thy mysteries and receive the perfect good of thy graces and gifts, and flourish in thy ministry and come to perfection in thy Father.

276. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 97

107a. אמר רבא הילכתא טעם מקדש וטעם מבדיל ומי שלא קידש בערב שבת מקדש והולך כל היום כולו עד מוצאי שבת מי שלא הבדיל במוצאי שבת מבדיל והולך כל השבת כולו,אמימר פתח לה להא שמעתא דרבא בהאי לישנא אמר רבא הילכתא טעם מקדש טעם מבדיל מי שלא קידש בע"ש מקדש והולך כל היום כולו מי שלא הבדיל במוצ"ש מבדיל והולך כל היום כולו,אמרי ליה מר ינוקא ומר קשישא בריה דרב חסדא לרב אשי זימנא חדא איקלע אמימר לאתרין ולא הוה לן חמרא אייתינא ליה שיכרא ולא אבדיל ובת טוות למחר טרחנא ואייתינא ליה חמרא ואבדיל וטעים מידי לשנה תו איקלע לאתרין לא הוה לן חמרא אייתינא שיכרא אמר אי הכי חמר מדינה הוא אבדיל וטעים מידי,שמע מינה תלת ש"מ המבדיל בתפלה צריך שיבדיל על הכוס ושמע מינה אסור לו לאדם שיאכל קודם שיבדיל ושמע מינה מי שלא הבדיל במוצ"ש מבדיל והולך כל השבת כולו,בעא מיניה רב הונא מרב חסדא מהו לקדושי אשיכרא אמר השתא ומה פירזומא ותאיני ואסני דבעאי מיניה מרב ורב מר' חייא ורבי חייא מרבי ולא פשט ליה שיכרא מיבעיא,סבור מינה קדושי הוא דלא מקדשינן עילויה אבל אבדולי מבדלינן אמר להו רב חסדא הכי אמר רב כשם שאין מקדשין עליו כך אין מבדילין עליו איתמר נמי אמר רב תחליפא בר אבימי אמר שמואל כשם שאין מקדשין עליו כך אין מבדילין עליו,לוי שדר ליה לר' שיכרא בר תליסר מגני טעמיה הוה בסים טובא אמר כגון זה ראוי לקדש עליו ולומר עליו כל שירות ותושבחות שבעולם בליליא צעריה אמר מיסרן ומפייס,אמר רב יוסף אדור ברבים דלא אישתי שיכרא אמר רבא אישתי מי זוריון ולא אישתי שיכרא,ואמר רבא תיהוי שקיותיה שיכרא מאן דמקדש אשיכרא רב אשכחיה רב הונא דקדיש אשיכרא אמר ליה שרי אבא למיקני איסתירי משיכרא,ת"ר אין מקדשין אלא על היין ואין מברכין אלא על היין אטו אשיכרא ואמיא מי לא מברכין עליהו שהכל נהיה בדברו אמר אביי הכי קאמר אין אומרים הבא כוס של ברכה לברך אלא על היין ת"ר אין מקדשין על השכר משום ר' אלעזר בר רבי שמעון אמרו מקדשין,מטעימת יין כל שהוא ר' יוסי בר יהודה אומר מלא לוגמא אמר רב הונא אמר רב וכן תני רב גידל דמן נרש המקדש וטעם מלא לוגמא יצא ואם לאו לא יצא,אמר רב נחמן בר יצחק אנא תנינא לה לא גידול בר מנשיא ולא גידול בר מניומי אלא גידול סתמא למאי נפקא מינה למירמא דידי' אדידיה:,סמוך למנחה: איבעיא להו סמוך למנחה גדולה תנן או דילמא סמוך למנחה קטנה תנן,סמוך למנחה גדולה תנן ומשום פסח דילמא אתי למימשך

107a. b Rava said: /b The b i halakha /i /b is that one who b tasted /b food before i kiddush /i may b recite i kiddush /i ; and /b one who b tasted /b food before i havdala /i may b recite i havdala /i ; and one who did not recite i kiddush /i on Shabbat eve, /b at night, may b recite i kiddush /i any time /b during b the entire day until the conclusion of Shabbat. /b Likewise, b one who did not recite i havdala /i at the conclusion of Shabbat /b may b recite i havdala /i any time /b during b the entire week, /b i.e., during the first three days of the week, the time period called: After Shabbat., b Ameimar began this teaching of Rava in this /b emended b formulation: Rava said: /b The b i halakha /i /b is that one who b tasted /b food before i kiddush /i may b recite i kiddush /i ; /b and one who b tasted /b food before i havdala /i may b recite i havdala /i ; /b and b one who did not recite i kiddush /i on Shabbat eve, /b at night, may b recite i kiddush /i any time /b during b the entire day. One who did not recite i havdala /i at the conclusion of Shabbat /b may b recite i havdala /i any time /b during b the entire day /b of Sunday, but no later.,The Gemara relates that b the Mar Yanuka, /b the younger Mar, b and Mar Kashisha, /b the elder Mar, both b sons of Rav Ḥisda, said to Rav Ashi: Once Ameimar happened to /b come to b our place and we did not have wine /b for i havdala /i . b We brought him beer and he did not recite i havdala /i , and he passed the night fasting, /b as it is prohibited to eat before i havdala /i . b The next day we exerted ourselves and brought him wine, and he recited i havdala /i and tasted some /b food. b The next year he again happened /b to come b to our place. /b Once again b we did not have wine /b and b we brought /b him b beer. He said: If so, /b if it is so difficult to obtain wine in your place, beer b is the wine of the province. He recited i havdala /i /b over the beer b and tasted some /b food.,The Gemara notes that one may b learn from /b Ameimar’s conduct b three /b i halakhot /i : b Learn from it /b that b one who recites i havdala /i in the prayer /b service b must recite i havdala /i /b again b over a cup, /b as Ameimar had presumably recited the paragraph of i havdala /i in his i Amida /i prayer. b And learn from it /b that b it is prohibited for a person to eat before he recites i havdala /i . And learn from it /b that b one who did not recite i havdala /i at the conclusion of Shabbat /b may b recite i havdala /i anytime /b during b the entire week, /b i.e., during the first three days of the week.,In the above story, Ameimar refused to recite i havdala /i over beer. The Gemara addresses this issue at greater length. b Rav Huna raised a dilemma before Rav Ḥisda: What is /b the i halakha /i with regard to whether it is permitted b to recite i kiddush /i over date beer? He said: Now, if /b with regard to b barley beer, fig beer, and /b beer produced from b berries, I raised a dilemma before Rav /b as to whether or not they may be used for i kiddush /i , b and Rav /b had previously raised this dilemma b before Rabbi Ḥiyya, and Rabbi Ḥiyya /b had inquired b of Rabbi /b Yehuda HaNasi, b and he did not resolve it for him, /b as he could not find a source that clearly permits it, b is it necessary to say that date beer, /b which is inferior to those other types of beer, may not be used for i kiddush /i ?,Those who heard this response b understood from it /b that b it is i kiddush /i that one /b may b not recite over it, but one /b may b recite i havdala /i /b over date beer. b Rav Ḥisda said to them /b that b Rav said as follows: Just as one /b may b not recite i kiddush /i over /b date beer, b so one /b may b not recite i havdala /i over it. It was also stated /b that b Rav Taḥalifa bar Avimi said /b that b Shmuel said: Just as one /b may b not recite i kiddush /i over /b date beer, b so one /b may b not recite i havdala /i over it. /b ,The Gemara relates that b Levi sent Rabbi /b Yehuda HaNasi b a beer of thirteen soakings, /b i.e., thirteen batches of dates had been soaked in water until it had thoroughly absorbed the taste of the dates. This was considered a high-quality beer. Rabbi Yehuda HaNasi b tasted it /b and b it was especially pleasant. He said: /b A beer b like this is fit to recite i kiddush /i over and to say upon it all the songs and praises in the world, /b as it is as good as wine. b At night, it /b disrupted his digestion and b caused him pain. He said: It pains /b on the one hand b and soothes /b on the other.,With regard to the discomfort caused by beer, the Gemara cites related statements of i amora’im /i . b Rav Yosef said: I will take a vow in public, /b which cannot be nullified, b that I will not drink beer /b due to its negative effects, despite the fact that beer was a popular beverage in Babylonia. b Rava said: I would /b rather b drink water /b used for b soaking /b flax, b and I will not drink beer. /b , b And Rava said: One who recites i kiddush /i over beer, his /b regular b drink should be beer. /b In other words, the fitting punishment for one who recites i kiddush /i over beer, the poor man’s drink in Babylonia, is for him to become poor himself and have to drink beer on a regular basis. The Gemara relates that b Rav /b was b found /b by b Rav Huna reciting i kiddush /i over beer. He said to him: Abba, /b Rav’s first name, b has started to acquire coins with beer. /b As Rav recently began selling beer, it has become his favorite beverage, to the extent that he uses it for i kiddush /i ., b The Sages taught: One /b may b recite i kiddush /i only over wine, and one /b may b recite blessings only over wine. /b The Gemara expresses surprise: b Is that to say that one does not say the blessing: By Whose word all things [ i shehakol /i ] came to be, over beer and water? Abaye said: This is /b what the i baraita /i b is saying: One only says: Bring a cup of blessing to recite the blessing /b of Grace after Meals, b over wine. The Rabbis taught /b in a i baraita /i : b One /b may b not recite i kiddush /i over beer. In the name of Rabbi Elazar, son of Rabbi Shimon, they said /b that b one /b may b recite i kiddush /i /b over beer.,With regard to the i halakha /i that one who recites i kiddush /i must drink from the cup, the Gemara states that one fulfills the mitzva of i kiddush /i b by tasting any amount of wine. Rabbi Yosei, son of Yehuda, says /b that one must drink at least b a cheekful. Rav Huna said /b that b Rav said, and Rav Giddel from /b the city of b Neresh likewise teaches: One who recites i kiddush /i and tastes a cheekful has fulfilled /b his obligation, b and if not, /b he b has not fulfilled /b his obligation., b Rav Naḥman bar Yitzḥak said: I teach this /b i baraita /i in a precise manner, and I do b not /b mention b Giddul bar Menashya, nor Giddul bar Minyumei, but rather /b the b plain /b name b Giddul, /b without any identifying moniker. The Gemara asks: b What is /b the b practical difference /b in Rav Giddel’s name? The Gemara answers: b To raise a contradiction /b between one of b his /b rulings and another one of b his /b rulings. Since it is not clear exactly which Sage issued this ruling, it is impossible to prove that he reversed or contradicted his opinion in a later statement.,The Gemara returns to the mishna, which stated that it is prohibited to eat b adjacent to i minḥa /i time /b on Passover eve. b A dilemma was raised before /b the Sages in the study hall: Did b we learn /b in the mishna that it is prohibited to eat b adjacent to /b the time of the b greater i minḥa /i [ i minḥa gedola /i ], /b which is half an hour after midday, b or perhaps we learned /b in the mishna that it is prohibited to eat b adjacent to /b the time of the b lesser i minḥa /i [ i minḥa ketana /i ], /b two and a half hours before sunset?,The Gemara elaborates: Did b we learn /b in the mishna that it is prohibited to eat b adjacent to /b the time of b the greater i minḥa /i , /b and this is b because of the Paschal lamb, lest one come to be drawn after /b the meal and spend a long time eating, as was typical for large meals,

277. Origen, On Prayer, 1.1, 2.2-2.6, 5.1, 12.1-12.2, 15.4, 20.1-20.2, 22.1, 22.3-22.4, 31.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 214, 223; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 84; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 100, 101, 106, 107, 109

278. Origen, Against Celsus, 1.19-1.20, 2.1.7, 3.11, 3.59-3.60, 4.36-4.37, 6.31, 6.31.25-6.31.30, 6.38, 6.60, 6.68, 7.42, 15.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, scripture •holy spirit, ‘spirit’ in genesis texts •holy spirit •holy spirit, creation of man from dust •holy spirit, scripture and dogma Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 213; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 168; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 29, 136, 277; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 18, 180, 258; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 55; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66

1.19. After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that, while concealing his wish, intimates his agreement with those who hold that the world is uncreated. For, maintaining that there have been, from all eternity, many conflagrations and many deluges, and that the flood which lately took place in the time of Deucalion is comparatively modern, he clearly demonstrates to those who are able to understand him, that, in his opinion, the world was uncreated. But let this assailant of the Christian faith tell us by what arguments he was compelled to accept the statement that there have been many conflagrations and many cataclysms, and that the flood which occurred in the time of Deucalion, and the conflagration in that of Ph thon, were more recent than any others. And if he should put forward the dialogues of Plato (as evidence) on these subjects, we shall say to him that it is allowable for us also to believe that there resided in the pure and pious soul of Moses, who ascended above all created things, and united himself to the Creator of the universe, and who made known divine things with far greater clearness than Plato, or those other wise men (who lived) among the Greeks and Romans, a spirit which was divine. And if he demands of us our reasons for such a belief, let him first give grounds for his own unsupported assertions, and then we shall show that this view of ours is the correct one. 1.20. And yet, against his will, Celsus is entangled into testifying that the world is comparatively modern, and not yet ten thousand years old, when he says that the Greeks consider those things as ancient, because, owing to the deluges and conflagrations, they have not beheld or received any memorials of older events. But let Celsus have, as his authorities for the myth regarding the conflagrations and inundations, those persons who, in his opinion, are the most learned of the Egyptians, traces of whose wisdom are to be found in the worship of irrational animals, and in arguments which prove that such a worship of God is in conformity with reason, and of a secret and mysterious character. The Egyptians, then, when they boastfully give their own account of the divinity of animals, are to be considered wise; but if any Jew, who has signified his adherence to the law and the lawgiver, refer everything to the Creator of the universe, and the only God, he is, in the opinion of Celsus and those like him, deemed inferior to him who degrades the Divinity not only to the level of rational and mortal animals, but even to that of irrational also!- a view which goes far beyond the mythical doctrine of transmigration, according to which the soul falls down from the summit of heaven, and enters into the body of brute beasts, both tame and savage! And if the Egyptians related fables of this kind, they are believed to convey a philosophical meaning by their enigmas and mysteries; but if Moses compose and leave behind him histories and laws for an entire nation, they are to be considered as empty fables, the language of which admits of no allegorical meaning! 3.11. He says, in addition, that all the Christians were of one mind, not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute - viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were near at hand or not. Nay, the very exhortation to avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith, is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways. 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect. 3.60. And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4 we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, The lifting up of my hands is as the evening sacrifice, let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by reason of habit has his senses exercised to discern between good and evil, let him have no reluctance in coming to the strong and rational sustece which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, Let him whose soul is conscious of no evil come. But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples. Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! 4.36. Celsus in the next place, producing from history other than that of the divine record, those passages which bear upon the claims to great antiquity put forth by many nations, as the Athenians, and Egyptians, and Arcadians, and Phrygians, who assert that certain individuals have existed among them who sprang from the earth, and who each adduce proofs of these assertions, says: The Jews, then, leading a grovelling life in some corner of Palestine, and being a wholly uneducated people, who had not heard that these matters had been committed to verse long ago by Hesiod and innumerable other inspired men, wove together some most incredible and insipid stories, viz., that a certain man was formed by the hands of God, and had breathed into him the breath of life, and that a woman was taken from his side, and that God issued certain commands, and that a serpent opposed these, and gained a victory over the commandments of God; thus relating certain old wives' fables, and most impiously representing God as weak at the very beginning (of things), and unable to convince even a single human being whom He Himself had formed. By these instances, indeed, this deeply read and learned Celsus, who accuses Jews and Christians of ignorance and want of instruction, clearly evinces the accuracy of his knowledge of the chronology of the respective historians, whether Greek or Barbarian, since he imagines that Hesiod and the innumerable others, whom he styles inspired men, are older than Moses and his writings - that very Moses who is shown to be much older than the time of the Trojan War! It is not the Jews, then, who have composed incredible and insipid stories regarding the birth of man from the earth, but these inspired men of Celsus, Hesiod and his other innumerable companions, who, having neither learned nor heard of the far older and most venerable accounts existing in Palestine, have written such histories as their Theogonies, attributing, so far as in their power, generation to their deities, and innumerable other absurdities. And these are the writers whom Plato expels from his State as being corrupters of the youth, - Homer, viz., and those who have composed poems of a similar description! Now it is evident that Plato did not regard as inspired those men who had left behind them such works. But perhaps it was from a desire to cast reproach upon us, that this Epicurean Celsus, who is better able to judge than Plato (if it be the same Celsus who composed two other books against the Christians), called those individuals inspired whom he did not in reality regard as such. 4.37. He charges us, moreover, with introducing a man formed by the hands of God, although the book of Genesis has made no mention of the hands of God, either when relating the creation or the fashioning of the man; while it is Job and David who have used the expression, Your hands have made me and fashioned me; with reference to which it would need a lengthened discourse to point out the sense in which these words were understood by those who used them, both as regards the difference between making and fashioning, and also the hands of God. For those who do not understand these and similar expressions in the sacred Scriptures, imagine that we attribute to the God who is over all things a form such as that of man; and according to their conceptions, it follows that we consider the body of God to be furnished with wings, since the Scriptures, literally understood, attribute such appendages to God. The subject before us, however, does not require us to interpret these expressions; for, in our explanatory remarks upon the book of Genesis, these matters have been made, to the best of our ability, a special subject of investigation. Observe next the malignity of Celsus in what follows. For the Scripture, speaking of the fashioning of the man, says, And breathed into his face the breath of life, and the man became a living soul. Whereon Celsus, wishing maliciously to ridicule the inbreathing into his face of the breath of life, and not understanding the sense in which the expression was employed, states that they composed a story that a man was fashioned by the hands of God, and was inflated by breath blown into him, in order that, taking the word inflated to be used in a similar way to the inflation of skins, he might ridicule the statement, He breathed into his face the breath of life,- terms which are used figuratively, and require to be explained in order to show that God communicated to man of His incorruptible Spirit; as it is said, For Your incorruptible Spirit is in all things. Wisdom 12:1 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith. 6.60. But after this investigation of his assertions, as if his object were to swell his book by many words, he repeats, in different language, the same charges which we have examined a little ago, saying: By far the most silly thing is the distribution of the creation of the world over certain days, before days existed: for, as the heaven was not yet created, nor the foundation of the earth yet laid, nor the sun yet revolving, how could there be days? Now, what difference is there between these words and the following: Moreover, taking and looking at these things from the beginning, would it not be absurd in the first and greatest God to issue the command, Let this (first thing) come into existence, and this second thing, and this (third); and after accomplishing so much on the first day, to do so much more again on the second, and third, and fourth, and fifth, and sixth? We answered to the best of our ability this objection to God's commanding this first, second, and third thing to be created, when we quoted the words, He said, and it was done; He commanded, and all things stood fast; remarking that the immediate Creator, and, as it were, very Maker of the world was the Word, the Son of God; while the Father of the Word, by commanding His own Son - the Word - to create the world, is primarily Creator. And with regard to the creation of the light upon the first day, and of the firmament upon the second, and of the gathering together of the waters that are under the heaven into their several reservoirs on the third (the earth thus causing to sprout forth those (fruits) which are under the control of nature alone ), and of the (great) lights and stars upon the fourth, and of aquatic animals upon the fifth, and of land animals and man upon the sixth, we have treated to the best of our ability in our notes upon Genesis, as well as in the foregoing pages, when we found fault with those who, taking the words in their apparent signification, said that the time of six days was occupied in the creation of the world, and quoted the words: These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens. 6.68. Accordingly, if Celsus were to ask us how we think we know God, and how we shall be saved by Him, we would answer that the Word of God, which entered into those who seek Him, or who accept Him when He appears, is able to make known and to reveal the Father, who was not seen (by any one) before the appearance of the Word. And who else is able to save and conduct the soul of man to the God of all things, save God the Word, who, being in the beginning with God, became flesh for the sake of those who had cleaved to the flesh, and had become as flesh, that He might be received by those who could not behold Him, inasmuch as He was the Word, and was with God, and was God? And discoursing in human form, and announcing Himself as flesh, He calls to Himself those who are flesh, that He may in the first place cause them to be transformed according to the Word that was made flesh, and afterwards may lead them upwards to behold Him as He was before He became flesh; so that they, receiving the benefit, and ascending from their great introduction to Him, which was according to the flesh, say, Even if we have known Christ after the flesh, yet henceforth know we Him no more. Therefore He became flesh, and having become flesh, He tabernacled among us, not dwelling without us; and after tabernacling and dwelling within us, He did not continue in the form in which He first presented Himself, but caused us to ascend to the lofty mountain of His word, and showed us His own glorious form, and the splendour of His garments; and not His own form alone, but that also of the spiritual law, which is Moses, seen in glory along with Jesus. He showed to us, moreover, all prophecy, which did not perish even after His incarnation, but was received up into heaven, and whose symbol was Elijah. And he who beheld these things could say, We beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth. Celsus, then, has exhibited considerable ignorance in the imaginary answer to his question which he puts into our mouth, How we think we can know God? And how we know we shall be saved by Him? for our answer is what we have just stated. 7.42. Celsus next refers us to Plato as to a more effective teacher of theological truth, and quotes the following passage from the Tim us: It is a hard matter to find out the Maker and Father of this universe; and after having found Him, it is impossible to make Him known to all. To which he himself adds this remark: You perceive, then, how divine men seek after the way of truth, and how well Plato knew that it was impossible for all men to walk in it. But as wise men have found it for the express purpose of being able to convey to us some notion of Him who is the first, the unspeakable Being - a notion, namely; which may represent Him to us through the medium of other objects - they endeavour either by synthesis, which is the combining of various qualities, or by analysis, which is the separation and setting aside of some qualities, or finally by analogy - in these ways, I say, they endeavour to set before us that which it is impossible to express in words. I should therefore be surprised if you could follow in that course, since you are so completely wedded to the flesh as to be incapable of seeing ought but what is impure. These words of Plato are noble and admirable; but see if Scripture does not give us an example of a regard for mankind still greater in God the Word, who was in the beginning with God, and who was made flesh, in order that He might reveal to all men truths which, according to Plato, it would be impossible to make known to all men, even after he had found them himself. Plato may say that it is a hard thing to find out the Creator and Father of this universe; by which language he implies that it is not wholly beyond the power of human nature to attain to such a knowledge as is either worthy of God, or if not, is far beyond that which is commonly attained (although if it were true that Plato or any other of the Greeks had found God, they would never have given homage and worship, or ascribed the name of God, to any other than to Him: they would have abandoned all others, and would not have associated with this great God objects which can have nothing in common with Him). For ourselves, we maintain that human nature is in no way able to seek after God, or to attain a clear knowledge of Him without the help of Him whom it seeks. He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him, who discovers Himself to those whom He approves, in so far as it is possible for man and the soul still dwelling in the body to know God.

279. Origen, Commentary On Matthew, 13.26, 15.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, adoption •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 214; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 101

13.26. See that you despise not one of these little ones. Matthew 18:10 It seems to me that as among the bodies of men there are differences in point of size - so that some are little, and others great, and others of middle height, and, again, there are differences among the little, as they are more or less little, and the same holds of the great, and of those of middle height - so also among the souls of men, there are some things which give them the stamp of littleness, and other things the stamp of greatness, so to speak, and generally, after the analogy of things bodily, other things the stamp of mediocrity. But in the case of bodies, it is not due to the action of men but to the spermatic principles, that one is short and little, another great, and another of middle height; but in the case of souls, it is our free-will, and actions of such a kind, and habits of such a kind, that furnish the reason why one is great, or little, or of middle height; and it is of our free-will either by advancing in stature to increase our size, or not advancing to be short. And so indeed I understand the words about Jesus having assumed a human soul, Jesus advanced; Luke 2:52 for as from the free-will there was an advance of His soul in wisdom and grace, so also in stature. And the Apostle says, Until we all attain unto a full-grown man, unto the measure of the stature of the fullness of Christ; Ephesians 4:13 for we must think that he attains unto a man, and that full-grown, according to the inner man, who has gone through the things of the child, and has reached the stage of the man, and has put away the things of the child, and generally, has perfected the things of the man. And so we must suppose that there is a certain measure of spiritual stature unto which the most perfect soul can attain by magnifying the Lord, and become great. Thus, then, these became great, of whom this is written, Isaac, and Moses, and John, and the Saviour Himself above all; for also about Him Gabriel said, He shall be great; Luke 1:32 but the little ones are the newborn babes which long for the reasonable milk which is without guile, 1 Peter 2:2 such as stand in need of nursing-fathers and nursing-mothers, spoken of in Isaiah when he says, about the calling from the Gentiles, And they shall bring the sons in the bosom, and take their daughters on the shoulders, and kings shall be your nursing-fathers and their princesses your nursing-mothers. Isaiah 49:22-23 For these reasons you will, then, attend to the word, Do not despise one of these little ones, Matthew 18:10 and consider whether it is their angels who bring them in their bosom, since they have become sons, and also take on their shoulders what are called daughters, and whether from them are the nursing-fathers who are called kings, and the nursing-mothers who are called princesses. And since the little ones, pointed out by our Saviour, are under the stewardship as of nursing-fathers and nursing-mothers, on this account I think that Moses, who believed that he had been already assigned a place among the ranks of the great, said, with regard to the promise, My angel shall go before you, Exodus 32:34 If you yourself do not go along with me, carry me not up hence. Exodus 33:15 For though the little one even be an heir, yet as being a child he differs nothing from a servant when he is a child, Galatians 4:1 and to the extent to which he is little has the spirit of bondage to fear; Romans 8:15 but he who is not at all any longer such has no longer the spirit of bondage, but already the spirit of adoption, when perfect love casts out fear; 1 John 4:18 it will be plain to you, how that according to these things the angel of the Lord is said to encamp round about them that fear Him, and to save them. But you will consider, according to these things also, whether these are indeed angels of the little ones who are led by the spirit of bondage to fear, when the angel of the Lord encamps round about them that fear Him and delivers them; but of the great, whether it is the Lord who is greater than the angels, who might say about each of them, I am with him in affliction; and, so long as we are imperfect, and need one to assist us that we may be delivered from evils, we stand in need of an angel of whom Jacob said, The angel who delivered me from all the evils; Genesis 48:16 but, when we have become perfected, and have passed through the stage of being subject to nursing-fathers and nursing-mothers and guardians and stewards, Galatians 4:4 we are meet to be governed by the Lord Himself.

280. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 95

22a. משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע [כרמך] כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא

22a. that b a woman who engaged in intercourse and saw menstrual /b blood b is not required to immerse herself, but one who experienced a seminal emission alone, /b with no concurrent impurity, b is required to do so? /b If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: b Do not say /b that one b recites a blessing /b orally, but rather he means that b one contemplates /b those blessings in his heart.,The Gemara challenges this explanation: b And does Rabbi Yehuda maintain that /b there is validity to b contemplating /b in his heart? b Wasn’t it taught /b in a i baraita /i : b One who experienced a seminal emission and who has no water to immerse /b and purify himself b recites i Shema /i and neither recites the blessings /b of i Shema /i b beforehand nor thereafter? And /b when b he eats his bread, he recites the blessing thereafter, /b Grace after Meals, b but does not recite the blessing: /b Who brings forth bread from the earth, b beforehand. However, /b in the instances where he may not recite the blessing, b he contemplates /b it b in his heart rather than utter /b it b with his lips, /b this is b the statement of Rabbi Meir. /b However b Rabbi Yehuda says: In either case, he utters /b all of the blessings b with his lips. /b Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited., b Rav Naḥman bar Yitzḥak said: /b Rabbi Yehuda’s statement in the mishna should be interpreted in another way. b Rabbi Yehuda rendered /b the blessings b like i Hilkhot Derekh Eretz /i , /b which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission., b As it was taught /b in a i baraita /i : It is written: b “And you shall impart them to your children and your children’s children” /b (Deuteronomy 4:9), b and it is written thereafter: “The day that you stood before the Lord your God at Horeb” /b (Deuteronomy 4:10). b Just as below, /b the Revelation at Sinai was b in reverence, fear, quaking, and trembling, so too here, /b in every generation, Torah must be studied with a sense of b reverence, fear, quaking, and trembling. /b , b From here /b the Sages b stated: i Zavim /i , lepers, and those who engaged in intercourse with menstruating women, /b despite their severe impurity, b are permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and i halakhot /i and i aggada /i . However, those who experienced a seminal emission are prohibited /b from doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. b Rabbi Yosei says: /b One who experiences a seminal emission b studies /b i mishnayot /i that he is b accustomed /b to study, b as long as he does not expound upon a /b new b mishna /b to study it in depth. b Rabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara, /b which is the in-depth analysis of the Torah. b Rabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utter /b the b mentions /b of God’s name b therein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva: /b One who experiences a seminal emission b may not enter into homiletic interpretation [ i midrash /i ] /b of verses b at all. Some say /b that he says: b He may not enter the study hall [ i beit hamidrash /i ] at all. Rabbi Yehuda says: He may study /b only b i Hilkhot Derekh Eretz /i . /b In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of i Hilkhot Derekh Eretz /i , and therefore one may utter them orally.,The Gemara relates b an incident involving Rabbi Yehuda /b himself, who b experienced a seminal emission and was walking along the riverbank /b with his disciples. b His disciples said to him: Rabbi, teach us a chapter from i Hilkhot Derekh Eretz /i , /b as he maintained that even in a state of impurity, it is permitted. b He descended and immersed himself /b in the river b and taught them /b i Hilkhot Derekh Eretz /i . b They said to him: Did you not teach us, our teacher, that he may study i Hilkhot Derekh Eretz /i ? He said to them: Although I am lenient with others, /b and allow them to study it without immersion, b I am stringent with myself. /b ,Further elaborating on the issue of Torah study while in a state of impurity, b it was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impure /b and therefore one who is impure is permitted to engage in Torah study. He implemented this i halakha /i in practice. The Gemara relates b an incident involving a student who was /b reciting i mishnayot /i and i baraitot /i b hesitantly before /b the study hall of b Rabbi Yehuda ben Beteira. /b The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda b said to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord” /b (Jeremiah 23:29). b Just as fire does not become ritually impure, so too matters of Torah do not become ritually impure. /b ,In this i baraita /i b the Master said /b that one who is impure because of a seminal emission b expounds upon the mishna but does not expound upon the Gemara. /b The Gemara notes: This statement b supports /b the opinion of b Rabbi El’ai, /b as b Rabbi El’ai said /b that b Rabbi Aḥa bar Ya’akov said in the name of Rabbeinu, /b Rav b : The /b i halakha /i is that one who experienced a seminal emission b may expound upon the mishna but may not expound upon the Gemara. /b This dispute b is parallel a tannaitic /b dispute, as it was taught: One who experienced a seminal emission b expounds upon the mishna but does not expound upon the Gemara; /b that is b the statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel: /b Both b this and that are prohibited. And some say /b that he said: Both b this and that are permitted. /b ,Comparing these opinions: b The one who said /b that both b this and that are prohibited /b holds b in accordance with /b the opinion of b Rabbi Yoḥa the Cobbler; the one who said /b that both b this and that are permitted /b holds b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira. /b ,Summarizing the i halakha /i , b Rav Naḥman bar Yitzḥak said: The universally /b accepted b practice is in accordance with /b the opinions of b these three elders: In accordance with /b the opinion of b Rabbi El’ai with regard to /b the i halakhot /i of b the first shearing, in accordance with /b the opinion of b Rabbi Yoshiya with regard to /b the laws of prohibited b diverse kinds, /b and b in accordance with /b the opinion of b Rabbi Yehuda ben Beteira with regard to matters of Torah. /b ,The Gemara elaborates: b In accordance with /b the opinion of b Rabbi El’ai with regard to the first shearing, as it was taught /b in a i baraita /i that b Rabbi El’ai says: /b The obligation to set aside b the first shearing /b from the sheep for the priest b is only practiced in Eretz /b Yisrael and not in the Diaspora, and that is the accepted practice., b In accordance with /b the opinion of b Rabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds” /b (Deuteronomy 22:9). b Rabbi Yoshiya says: /b This means that b one /b who sows diverse kinds b is not liable /b by Torah law b until he sows wheat and barley and a /b grape b pit with a single hand motion, /b meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously., b In accordance with Rabbi Yehuda ben Beteira with regard to /b one who experiences a seminal emission is permitted to engage in b matters of Torah, as it was taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure. /b ,And the Gemara relates: b When Ze’iri came /b from Eretz Yisrael to Babylonia, b he /b succinctly capsulated this i halakha /i and b said: They abolished ritual immersion, and some say that /b he said: b They abolished ritual washing of the hands. /b The Gemara explains: b The one who says /b that b they abolished immersion /b holds in accordance with the opinion of b Rabbi Yehuda ben Beteira /b that one who experienced a seminal emission is not required to immerse. b And the one who says /b that b they abolished washing of the hands /b holds b in accordance with that which Rav Ḥisda cursed one who /b goes out of his way b to seek water at the time of prayer. /b , b The Sages taught /b in a i baraita /i : b One who experienced a seminal emission who had nine i kav /i of /b drawn b water poured over him, /b that is sufficient to render him b ritually pure /b and he need not immerse himself in a ritual bath. The Gemara relates: b Naḥum of Gam Zo whispered /b this i halakha /i to b Rabbi Akiva, and Rabbi Akiva whispered it to /b his student b ben Azzai, and ben Azzai went out and taught it to his students /b publicly b in the marketplace. Two i amora’im /i in Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreed /b as to the correct version of the conclusion of the incident. b One taught: /b Ben Azzai b taught it /b to his students in the market. b And the other taught: Ben Azzai /b also b whispered it /b to his students.,The Gemara explains the rationale behind the two versions of this incident. b The /b Sage b who taught /b that ben Azzai b taught /b the law openly in the market held that the leniency was b due to /b concern that the i halakhot /i requiring ritual immersion would promote b dereliction /b in the study b of Torah. /b The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was b also due to /b concern that the i halakhot /i requiring ritual immersion would promote b the suspension of procreation, /b as one might abstain from marital relations to avoid the immersion required thereafter. b And the /b Sage, b who taught /b that ben Azzai only b whispered /b this i halakha /i to his students, held that he did so b in order that Torah scholars would not be with their wives like roosters. /b If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, b Rabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it. /b The i halakha /i in this matter was never conclusively established b and anyone who /b accepts b upon himself to be stringent with regard to it, they prolong for him his days and years. /b ,The Gemara relates that b Rabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning? /b The Gemara retorts: How can one ask b what is their essence? Isn’t he /b the one b who said /b that b one who experiences a seminal emission is prohibited from /b engaging in b matters of Torah /b and is required to immerse himself in the morning? Rather, b this is /b what b he /b meant to b say: What is the essence of /b immersion in a ritual bath of b forty i se’a /i /b of water when b it is possible /b to purify oneself b with nine i kav /i ? /b Furthermore, b what is the essence of immersion /b when b it is /b also b possible /b to purify oneself by b pouring /b water?,Regarding this, b Rabbi Ḥanina said: They established a massive fence /b protecting one from sinning with their decree that one must immerse himself in forty i se’a /i of water. b As it was taught /b in a i baraita /i : There was b an incident involving one who solicited a woman to /b commit b a sinful act. She said to him: Good-for-nothing. Do you have forty i se’a /i in which to immerse /b and purify b yourself /b afterwards? He b immediately desisted. /b The obligation to immerse oneself caused individuals to refrain from transgression., b Rav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is because /b it is difficult for you to immerse in the b cold /b waters of the ritual bath, b it is possible /b to purify oneself by immersing oneself in the heated b bathhouses, /b which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case., b Rabbi Ḥisda said to him: Is there ritual immersion in hot water? /b Rav Huna b said to him: /b Indeed, doubts with regard to the fitness of baths have been raised, and b Rav Adda bar Ahava holds in accordance with your /b opinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: b Rabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine i kav /i /b of water b and pour /b it b over me /b so that I may purify myself from the impurity caused by a seminal emission. b Rabbi Ḥiyya bar Abba said to him: Why does my master /b require b all of this? Aren’t you seated in /b at least nine i kav /i of water in the tub. b He said to him: /b The law of nine i kav /i b parallels /b the law of b forty i se’a /i , /b in that their i halakhot /i are exclusive. b Just as forty i se’a /i /b can only purify an individual through b immersion and not through pouring, so too nine i kav /i /b can only purify one who experienced a seminal emission b through pouring and not through immersion. /b ,The Gemara relates that b Rav Naḥman prepared a jug /b with a capacity b of nine i kav /i /b so that his students could pour water over themselves and become pure. b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: Rabbi Akiva and Rabbi Yehuda Gelostera said: /b The i halakha /i that one who experienced a seminal emission can be purified by pouring nine i kav /i b was only taught for a sick person /b who experienced the emission b involuntarily. However, a sick person /b who experienced a b normal /b seminal emission in the course of marital relations, is required to immerse himself in b forty i se’a /i . /b , b Rav Yosef said: /b In that case, b Rav Naḥman’s jug is broken, /b meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, b when Ravin came /b from Eretz Yisrael to Babylonia b he said: In Usha there was an incident /b

281. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 27

101a. big strongמתני׳ /strong /big הדלת שבמוקצה וחדקים שבפרצה ומחצלות אין נועלין בהן אלא אם כן גבוהים מן הארץ:, big strongגמ׳ /strong /big ורמינהו דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין נועלין בהן בשבת ואין צריך לומר ביום טוב,אמר אביי בשיש להם ציר רבא אמר בשהיה להן ציר,מיתיבי דלת הנגררת ומחצלת הנגררת וקנקן הנגרר בזמן שקשורין ותלויין וגבוהים מן הארץ אפילו מלא נימא נועלין בהן ואם לאו אין נועלין בהן,אביי מתרץ לטעמיה ורבא מתרץ לטעמיה אביי מתרץ לטעמיה או שיש להן ציר או שגבוהין מן הארץ רבא מתרץ לטעמיה כשהיה להן ציר או שגבוהין מן הארץ,ת"ר סוכי קוצים וחבילין שהתקינן לפירצה שבחצר בזמן שקשורין ותלויין נועלין בהן בשבת וא"צ לומר ביו"ט,תני ר' חייא דלת אלמנה הנגררת אין נועלין בה היכי דמי דלת אלמנה איכא דאמרי דחד שיפא ואיכא דאמרי דלית ליה גשמה,אמר רב יהודה האי מדורתא ממעלה למטה שרי ממטה למעלה אסיר,וכן ביעתא וכן קידרא וכן פוריא וכן חביתא,א"ל ההוא צדוקי לרבי יהושע בן חנניה חדקאה דכתיב בכו (מיכה ז, ד) טובם כחדק אמר ליה שטיא שפיל לסיפיה דקרא דכתיב ישר ממסוכה ואלא מאי טובם כחדק כשם שחדקים הללו מגינין על הפירצה כך טובים שבנו מגינים עלינו דבר אחר טובם כחדק שמהדקין את הרשעים לגיהנם שנאמר (מיכה ד, יג) קומי ודושי בת ציון כי קרנך אשים ברזל ופרסותיך אשים נחושה והדיקות עמים רבים וגו':, big strongמתני׳ /strong /big לא יעמוד אדם ברשות היחיד ויפתח ברשות הרבים ברשות הרבים ויפתח ברשות היחיד אא"כ עשה מחיצה גבוה עשרה טפחים דברי ר' מאיר,אמרו לו מעשה בשוק של פטמים שהיה בירושלים שהיו נועלין ומניחין את המפתח בחלון שעל גבי הפתח רבי יוסי אומר שוק של צמרים הוה:, big strongגמ׳ /strong /big ורבנן אמר רבי מאיר רשות הרבים ומהדרו אינהו כרמלית דאמר רבה בר בר חנה אמר רבי יוחנן ירושלים אלמלא דלתותיה ננעלות בלילה חייבין עליה משום רשות הרבים,אמר רב פפא כאן קודם שנפרצו בה פרצות כאן לאחר שנפרצו בה פרצות,רבא אמר סיפא אתאן לשערי גינה והכי קאמר וכן לא יעמוד ברשות היחיד ויפתח בכרמלית בכרמלית ויפתח ברשות היחיד

101a. strong MISHNA: /strong With regard to b the door to a rear court, /b i.e., a door that opens from a house to the courtyard situated behind it, which is typically not a proper door but merely a wooden board without hinges that closes off the doorway; b and /b likewise b bundles of thorns /b that seal b a breach; and /b reed b mats, one /b may b not close /b an opening b with them /b on Shabbat. This would be considered building or completing a building, b unless they /b remain b above the ground /b even when they are open., strong GEMARA: /strong b And /b the Gemara b raises a contradiction /b from a i baraita /i : With regard to b a door, or a mat, or a lattice [ i kankan /i ] that drag /b along the ground and are used for closing up openings, b when they are tied and suspended /b in place b one /b may b close /b an opening b with them on Shabbat; and needless to say /b this is permitted b on a Festival. /b According to the i baraita /i , the critical factor is apparently that they must be tied and suspended, not that they have to be held up above the ground., b Abaye said: /b The i baraita /i is referring b to /b ones b that have a hinge. /b As they are considered proper doors, closing them does not appear like building. b Rava said: /b The i baraita /i is referring even b to /b doors b that /b once b had a hinge, /b even though they no longer have one. These partitions also bear the clear form of a door, and therefore one’s action does not have the appearance of building.,The Gemara b raises an objection /b from another i baraita /i : With regard to b a door, or a mat, or a lattice that drag /b along the ground, b when they are tied and suspended /b in place b and /b they are held b above the ground even by /b as little as b a hairbreadth, one /b may b close /b an opening b with them. However, if /b they are b not /b raised in this manner, b one /b may b not close /b an opening b with them. /b Clearly, these doors must indeed be raised above the ground as well.,The Gemara answers: b Abaye reconciles /b the objection b in accordance with his reasoning, and Rava reconciles /b the objection b in accordance with his reasoning. /b The Gemara elaborates: b Abaye reconciles /b the objection b in accordance with his reasoning /b by adding to the i baraita /i : They must b either have a hinge or /b be held b above the ground. Rava /b likewise b reconciles /b the objection b in accordance with his reasoning, /b as he reads: They must b have had a hinge or /b else be held b above the ground. /b , b The Sages taught /b a i baraita /i : With regard to b branches of thorn bushes or bundles /b of wood b that were arranged /b so that they sealed off b a breach in a courtyard, when they are tied and suspended /b in place, b one /b may b close /b an opening b with them on Shabbat; and needless to say, /b this is permitted b on a Festival. /b , b Rabbi Ḥiyya taught /b a i baraita /i : With regard to b a widowed door that drags /b along the ground, b one /b may b not close /b an opening b with it. /b The Gemara asks: b What are the circumstances /b of b a widowed door? Some say /b it refers to a door built b from a single plank, /b which does not look like a door, b and others say /b it is b a door that does not have a lower doorsill /b ( i ge’onim /i ) and that touches the ground when closed.,With regard to activities that are prohibited because of their similarity to building, the Gemara cites a teaching that b Rav Yehuda said: /b When arranging a pile of wood for b a fire /b on a Festival, if the logs are arranged b from the top down, /b i.e., the upper logs are temporarily suspended in the air while the lower logs are inserted below them, b it is permitted. /b However, if the wood is placed from b the bottom up, it is prohibited, /b as the arrangement of wood in the regular manner is a form of building., b And the same /b applies to b eggs /b that are to be arranged in a pile, b and the same /b applies to b a cauldron /b that is to be set down on a fire by means of supports, b and the same /b applies to a b bed /b that will be placed on its frame, b and the same /b applies to b barrels /b arranged in a cellar. In all these cases, the part that goes on top must be temporarily suspended in the air while the lower section is inserted beneath it.,With regard to bundles of thorns used to seal a breach, the Gemara cites a related incident: b A certain heretic /b once b said to Rabbi Yehoshua ben Ḥaya: Man of thorns! For it says about you: “The best of them is as a brier” /b (Micah 7:4), which indicates that even Israel’s best are merely thorns. b He said to him: Fool, go down to the end of the verse: “The most upright is worse than a thorn hedge,” /b a derogatory expression meant as praise. b Rather, what is /b the meaning of b the best of them is as a brier? /b It means that b just as these thorns protect a breach, so the best among us protect us. Alternatively: The best of them is as a brier [ i ḥedek /i ] /b means b that they grind [ i mehaddekin /i ] the nations of the world into Gehenna, as it is stated: “Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs brass, and you shall beat in pieces [ i vahadikot /i ] many peoples; /b and you shall devote their gain to God, and their substance to the God of the whole earth” (Micah 4:13)., strong MISHNA: /strong b A person /b may b not stand in the private domain and open /b a door located b in the public domain /b with a key, lest he inadvertently transfer the key from one domain to the other. Likewise, one may not stand b in the public domain and open /b a door b in the private domain /b with a key, b unless /b in the latter case b he erected a partition ten handbreadths high /b around the door and stands inside it. This is b the statement of Rabbi Meir. /b ,The Rabbis b said to him: /b There was b an incident at the poultry dealers’ market in Jerusalem, /b where they would fatten fowl for slaughter (Rabbeinu Ḥael), b and they would lock /b the doors to their shops b and place the key in the window that was over the door, /b which was more than ten handbreadths off the ground, and nobody was concerned about the possible violation of any prohibition. b Rabbi Yosei says: /b That place b was a market of wool dealers. /b , strong GEMARA: /strong The Gemara asks: b And /b those b Rabbis, /b who cited the case of the poultry dealers of Jerusalem to rebut Rabbi Meir’s opinion, b Rabbi Meir spoke /b to them about unlocking a door in a private domain while standing b in the public domain, and they responded /b with an incident involving b a i karmelit /i . As Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b Jerusalem, were it not /b for the fact that b its doors are locked at night, one would be liable for /b carrying in b it /b on Shabbat, b because /b its thoroughfares have the status of b the public domain. /b However, since Jerusalem’s doors are typically locked, it is considered one large i karmelit /i , which is subject to rabbinic prohibitions. How, then, could a proof be cited from the markets of Jerusalem with regard to the transfer of objects between a public domain and a private domain, which is prohibited by Torah law?, b Rav Pappa said: Here, /b in the statement of Rabbi Yoha, Jerusalem was considered a i karmelit /i during the period b before breaches were made in its /b walls. Its doors did not turn it into a public domain, as they were locked. Whereas b there, /b the Rabbis in the mishna are referring to the time b after breaches had been made in /b the walls, and it therefore acquired the status of a public domain., b Rava said: In the latter clause /b of the mishna b we came to /b a different issue, i.e., the final section of the mishna is not designed to counter Rabbi Meir’s statement with regard to the public domain. Rather, it refers b to /b the b gates of a garden /b with an area greater than two i beit se’a /i in size, whose legal status is that of a i karmelit /i . Consequently, the mishna b is saying as follows: And likewise, /b one may b not stand in the private domain and open /b a door b in a i karmelit /i ; /b neither may one stand b in a i karmelit /i and open /b a door b in the private domain, /b

282. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 22, 144

13a. בבתי גואי הא בבתי בראי ואמר רב אחא בר יעקב עוד רקיע אחד יש למעלה מראשי החיות דכתיב (יחזקאל א, כב) ודמות על ראשי החיה רקיע כעין הקרח הנורא,עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו,כמה שנותיו של אדם שבעים שנה שנאמר (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה והלא מן הארץ עד לרקיע מהלך חמש מאות שנה ועוביו של רקיע מהלך חמש מאות שנה וכן בין כל רקיע ורקיע,למעלה מהן חיות הקדש רגלי החיות כנגד כולם קרסולי החיות כנגד כולן שוקי החיות כנגד כולן רכובי החיות כנגד כולן ירכי החיות כנגד כולן גופי החיות כנגד כולן צוארי החיות כנגד כולן ראשי החיות כנגד כולן קרני החיות כנגד כולן למעלה מהן כסא כבוד רגלי כסא הכבוד כנגד כולן כסא הכבוד כנגד כולן מלך אל חי וקים רם ונשא שוכן עליהם ואתה אמרת אעלה על במתי עב אדמה לעליון אך אל שאול תורד אל ירכתי בור:,ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו,אמר רבי אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים (ישעיהו ג, ג) שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ואמר רבי אמי אין מוסרין דברי תורה לעובד כוכבים שנאמר (תהלים קמז, כ) לא עשה כן לכל גוי ומשפטים בל ידעום,א"ל רבי יוחנן לרבי אלעזר תא אגמרך במעשה המרכבה א"ל לא קשאי כי קש נח נפשיה דרבי יוחנן א"ל ר' אסי תא ואגמרך במעשה מרכבה א"ל אי זכאי גמירתא מר' יוחנן רבך,רב יוסף הוה גמיר מעשה המרכבה סבי דפומבדיתא הוו תנו במעשה בראשית אמרו ליה ליגמור לן מר מעשה מרכבה אמר להו אגמרון לי מעשה בראשית בתר דאגמרון אמרו ליה ליגמרון מר במעשה מרכבה אמר להו תנינא בהו (שיר השירים ד, יא) דבש וחלב תחת לשונך דברים המתוקין מדבש וחלב יהו תחת לשונך,ר' אבהו אמר מהכא (משלי כז, כו) כבשים ללבושך דברים שהן כבשונו של עולם יהיו תחת לבושך אמרו ליה תנינן בהו עד (יחזקאל ב, א) ויאמר אלי בן אדם אמר להו הן הן מעשה המרכבה,מיתיבי עד היכן מעשה המרכבה רבי אומר עד (יחזקאל א, כז) וארא בתרא ר' יצחק אומר עד החשמל עד וארא מגמרינן מכאן ואילך מסרינן ראשי פרקים איכא דאמרי עד וארא מסרינן ראשי פרקים מכאן ואילך אם הוא חכם מבין מדעתו אין אי לא לא,ומי דרשינן בחשמל והא ההוא ינוקא דדרש בחשמל ונפקא נורא ואכלתיה שאני ינוקא דלאו מטי זימניה,אמר רב יהודה ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו אלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשו,ת"ר מעשה בתינוק אחד שהיה קורא בבית רבו בספר יחזקאל והיה מבין בחשמל ויצאה אש מחשמל ושרפתו וביקשו לגנוז ספר יחזקאל אמר להם חנניה בן חזקיה אם זה חכם הכל חכמים הן,מאי חשמל אמר רב יהודה

13a. b to /b the b inner houses, /b where there is only light; b that /b source, according to which He is surrounded by darkness, is referring b to /b the b outer houses. And Rav Aḥa bar Ya’akov said: There is one more firmament /b above these, which is b above the heads of the divine creatures, as it is written: “And over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice” /b (Ezekiel 1:22).,The Gemara comments: b Until here, you have permission to speak; from this /b point b forward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taught /b in a i baraita /i : b Rabban Yoḥa ben Zakkai said: What response did the Divine Voice provide to that wicked man, /b Nebuchadnezzar, b when he said: “I will ascend above the heights of the clouds; I will be like the Most High” /b (Isaiah 14:14), thereby intending to rise to heaven? b A Divine Voice came and said to him: Wicked man, son of a wicked man, descendant, /b i.e., follower of the ways, b of Nimrod the wicked, who caused the entire world to rebel against Him during /b the time of b his reign. /b , b How many are the years of man? Seventy years, as it is stated: “The span of our life is seventy years, or if we are strong, eighty years” /b (Psalms 90:10). b Now is /b there b not from the earth to the firmament a walking /b distance b of five hundred years, and the thickness of the firmament /b itself is b a walking /b distance b of five hundred years, and a similar /b distance exists b between each and every one of the firmaments? /b ,And b above them, /b above all the firmaments, b are the divine creatures. The feet of the divine creatures correspond /b in distance b to all /b the firmaments; b the ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them, /b and b the horns of the animals correspond to all of them. Above them /b is the b Throne of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them, /b and the b living, almighty, lofty, exalted King dwells above them. And you, /b Nebuchadnezzar, b say: “I will ascend above the heights of the clouds; I will be like the Most High” /b (Isaiah 14:15), but the next verse states: b “Yet you shall be brought down to the netherworld, to the uttermost parts of the pit” /b (Isaiah 14:15).,§ It is taught in the mishna, according to the Gemara’s explanation: b Nor /b may one expound b the /b Design of the Divine b Chariot to an individual. Rabbi Ḥiyya taught: But one may transmit to him, /b an individual, b the outlines /b of this topic, leaving him to comprehend the rest on his own. b Rabbi Zeira said: One may transmit the outlines /b of the Design of the Divine Chariot b only to the president of the court, /b who needs to know them due to his wisdom and meritorious deeds, b and to anyone whose heart inside him is concerned, /b i.e., one who is concerned about his sins and desires to achieve full repentance. b There are /b those b who say /b that this does not refer to two separate individuals, but to the president of the court, b whose heart inside him is concerned. /b , b Rabbi Ami said: The secrets of the Torah may be transmitted only to one who possesses /b the following b five characteristics: “The captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter” /b (Isaiah 3:3). b And Rabbi Ami said /b further: b The words of Torah may not be transmitted to a gentile, as it is stated: “He has not dealt so with any nation, and as for His ordices, they have not known them” /b (Psalms 147:20).,§ The Gemara relates: b Rabbi Yoḥa said to Rabbi Elazar: Come and I will teach you the Design of the /b Divine b Chariot. /b Rabbi Elazar b said to him: /b I have b not /b yet b aged /b sufficiently, as one must be very settled in one’s mind for these studies. b When he grew old, Rabbi Yoḥa had /b already b passed away. Rabbi Asi said to him: Come and I will teach you the Design of the /b Divine b Chariot. He said to him: Had I merited, I would have learned /b it b from Rabbi Yoḥa, your teacher. /b It therefore appears that I am unworthy of studying it.,The Gemara relates: b Rav Yosef would study the Design of the /b Divine b Chariot /b and was familiar with the subject, whereas b the Elders of Pumbedita would study the act of Creation. They said to /b Rav Yosef: b Let the Master teach us the Design of the /b Divine b Chariot. He said to them: /b You b teach me the act of Creation. After they taught him /b that subject, b they said to him: Let the Master teach us the Design of the /b Divine b Chariot. He said to them: We learned with regard to them /b the secrets of the Torah: b “Honey and milk are under your tongue” /b (Song of Songs 4:11), meaning that b matters that are sweeter than honey and milk should remain under your tongue. /b In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others., b Rabbi Abbahu said: /b It is derived from b here, /b from the following verse: b “The lambs /b [ b i kevasim /i /b ] b will be for your clothing” /b (Proverbs 27:26), which he expounds as though it were written with the letter i shin /i , i kevashim /i , meaning concealed matters: b Things that constitute the concealed matters of the world should be under your clothing; /b you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, b they said to him: We have learned them, /b the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, b up to /b the verse b “And He said to me, son of man” /b (Ezekiel 2:1). b He said to them: /b If so, b these /b verses b are /b the very essence of the b Design of the /b Divine b Chariot, /b as they provide the main details of the topic.,The Gemara b raises an objection /b to this from a i baraita /i : b Until where is the Design of the /b Divine b Chariot /b related? b Rabbi /b Yehuda HaNasi b says: Until the latter “And I saw” /b (Ezekiel 1:27), not including the last verse. b Rabbi Yitzḥak says: Until /b the word b “the electrum” /b (Ezekiel 1:27). Neither of these opinions accord with Rav Yosef’s opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: b Until “And I saw,” we teach /b those worthy of it; b from this /b point b forward, /b we b transmit /b only the b outlines. There are /b those b who say: Until “And I saw,” we transmit the outlines; from this /b point b forward, if he is wise /b and b can understand of his own accord, yes, /b we teach him. b If not, /b we do b not /b teach him even the outlines.,The Gemara poses a question: b And may one teach about the electrum /b of the Design of the Divine Chariot at all? b But wasn’t there a certain youth /b who b expounded the electrum, and fire came out and consumed him, /b showing that such study is highly dangerous? The Gemara answers: That b youth was different, for his time /b to study such matters b had not /b yet b arrived. /b Therefore, he was punished., b Rav Yehuda said: Indeed, that man is remembered for good, and Ḥaya ben Ḥizkiya was his name, /b because b were it not for him, the book of Ezekiel would have been suppressed. /b Why did they wish to suppress it? Because they found b that its words contradicted the words of Torah, /b as its later chapters contain many i halakhot /i that appear not to accord with those of the Torah. b What did he do? They brought up to him three hundred barrels of oil, /b for light and sustece, b and he sat in an upper chamber and expounded it, /b to reconcile its teachings with those of the Torah., b The Sages taught: An incident /b occurred b involving a youth who was reading the book of Ezekiel in the house of his teacher, and /b he b was /b able to b comprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekiel /b due to the danger it posed. b Ḥaya ben Ḥizkiya said to them: If this /b youth happened to be b wise, /b are b all /b people b wise /b enough to understand this book?,The Gemara asks: b What is /b the b electrum? Rav Yehuda said: /b

283. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 102

15b. בפרוזבוטי אמר רב פפא וקרו ליה עבדא דמזדבן בטלמי,וכל זה איננו שוה לי מלמד שכל גנזיו של אותו רשע חקוקין על לבו ובשעה שרואה את מרדכי יושב בשער המלך אמר כל זה איננו שוה לי,ואמר ר' אלעזר אמר רבי חנינא עתיד הקב"ה להיות עטרה בראש כל צדיק וצדיק שנאמר (ישעיהו כח, ה) ביום ההוא יהיה ה' צבאות לעטרת צבי [וגו'] מאי לעטרת צבי ולצפירת תפארה לעושין צביונו ולמצפין תפארתו יכול לכל ת"ל לשאר עמו למי שמשים עצמו כשירים,ולרוח משפט זה הדן את יצרו וליושב על המשפט זה הדן דין אמת לאמתו ולגבורה זה המתגבר על יצרו משיבי מלחמה שנושאין ונותנין במלחמתה של תורה שערה [אלו ת"ח] שמשכימין ומעריבין בבתי כנסיות ובבתי מדרשות,אמרה מדת הדין לפני הקב"ה רבונו של עולם מה נשתנו אלו מאלו אמר לה הקדוש ברוך הוא ישראל עסקו בתורה אומות העולם לא עסקו בתורה,אמר ליה גם אלה ביין שגו ובשכר תעו פקו פליליה אין פקו אלא גיהנם שנאמר (שמואל א כה, לא) ולא תהיה זאת לך לפוקה ואין פליליה אלא דיינין שנאמר (שמות כא, כב) ונתן בפלילים,ותעמד בחצר בית המלך הפנימית א"ר לוי כיון שהגיעה לבית הצלמים נסתלקה הימנה שכינה אמרה (תהלים כב, ב) אלי אלי למה עזבתני שמא אתה דן על שוגג כמזיד ועל אונס כרצון,או שמא על שקראתיו כלב שנאמר (תהלים כב, כא) הצילה מחרב נפשי מיד כלב יחידתי חזרה וקראתו אריה שנאמר (תהלים כב, כב) הושיעני מפי אריה,ויהי כראות המלך את אסתר המלכה אמר רבי יוחנן ג' מלאכי השרת נזדמנו לה באותה שעה אחד שהגביה את צוארה ואחד שמשך חוט של חסד עליה ואחד שמתח את השרביט,וכמה אמר רבי ירמיה שתי אמות היה והעמידו על שתים עשרה ואמרי לה על שש עשרה ואמרי לה על עשרים וארבע במתניתא תנא על ששים וכן אתה מוצא באמתה של בת פרעה וכן אתה מוצא בשיני רשעים דכתיב (תהלים ג, ח) שיני רשעים שברת ואמר ריש לקיש אל תקרי שברת אלא שריבבת רבה בר עופרן אמר משום ר"א ששמע מרבו ורבו מרבו מאתים,ויאמר לה המלך לאסתר המלכה מה בקשתך עד חצי המלכות ותעש חצי המלכות ולא כל המלכות ולא דבר שחוצץ למלכות ומאי ניהו בנין בית המקדש,יבא המלך והמן אל המשתה ת"ר מה ראתה אסתר שזימנה את המן ר"א אומר פחים טמנה לו שנאמר (תהלים סט, כג) יהי שלחנם לפניהם לפח,ר' יהושע אומר מבית אביה למדה שנאמר (משלי כה, כא) אם רעב שונאך האכילהו לחם וגו' ר"מ אומר כדי שלא יטול עצה וימרוד,ר' יהודה אומר כדי שלא יכירו בה שהיא יהודית ר' נחמיה אומר כדי שלא יאמרו ישראל אחות יש לנו בבית המלך ויסיחו דעתן מן הרחמים ר' יוסי אומר כדי שיהא מצוי לה בכל עת ר"ש בן מנסיא אומר אולי ירגיש המקום ויעשה לנו נס,רבי יהושע בן קרחה אומר אסביר לו פנים כדי שיהרג הוא והיא רבן גמליאל אומר מלך הפכפכן היה אמר רבי גמליאל עדיין צריכין אנו למודעי דתניא ר' אליעזר המודעי אומר קנאתו במלך קנאתו בשרים,רבה אמר (משלי טז, יח) לפני שבר גאון אביי ורבא דאמרי תרוייהו (ירמיהו נא, לט) בחומם אשית את משתיהם וגו' אשכחיה רבה בר אבוה לאליהו א"ל כמאן חזיא אסתר ועבדא הכי א"ל ככולהו תנאי וככולהו אמוראי,ויספר להם המן את כבוד עשרו ורוב בניו וכמה רוב בניו אמר רב ל' עשרה מתו ועשרה נתלו ועשרה מחזרין על הפתחים,ורבנן אמרי אותן שמחזרין על הפתחים שבעים הויא דכתיב (שמואל א ב, ה) שבעים בלחם נשכרו אל תקרי שבעים אלא שבעים,ורמי בר אבא אמר כולן מאתים ושמונה הוו שנאמר ורוב בניו ורוב בגימטריא מאתן וארביסר הוו אמר רב נחמן בר יצחק ורב כתיב,בלילה ההוא נדדה שנת המלך אמר רבי תנחום נדדה שנת מלכו של עולם ורבנן אמרי נדדו עליונים נדדו תחתונים רבא אמר שנת המלך אחשורוש ממש,נפלה ליה מילתא בדעתיה אמר מאי דקמן דזמינתיה אסתר להמן דלמא עצה קא שקלי עילויה דההוא גברא למקטליה הדר אמר אי הכי לא הוה גברא דרחים לי דהוה מודע לי הדר אמר דלמא איכא איניש דעבד בי טיבותא ולא פרעתיה משום הכי מימנעי אינשי ולא מגלו לי מיד ויאמר להביא את ספר הזכרונות דברי הימים,ויהיו נקראים מלמד שנקראים מאיליהן וימצא כתוב כתב מבעי ליה מלמד

15b. b as /b one with the heritage of b a poor man [ i perozeboti /i ], /b as Mordecai had been Haman’s slave master and was aware of Haman’s lowly lineage. b Rav Pappa said: And he was called: The slave who was sold for /b a loaf of b bread. /b ,Haman’s previously quoted statement: b “Yet all this avails me nothing” /b (Esther 5:13), b teaches that all the treasures of that wicked one were engraved on his heart, and when he saw Mordecai sitting at the king’s gate, he said: /b As long as Mordecai is around, b all this /b that I wear on my heart b avails me nothing. /b , b And Rabbi Elazar /b further b said /b that b Rabbi Ḥanina said: In the future, the Holy One, Blessed be He, will be a crown on the head of each and every righteous man. As it is stated: “In that day shall the Lord of hosts be for a crown of glory, /b and for a diadem of beauty, to the residue of His people” (Isaiah 28:5). b What is /b the meaning of b “for a crown of glory [ i tzevi /i ], and for a diadem [ i velitzefirat /i ] of beauty”? /b A crown b for those that do His will [ i tzivyono /i ] and /b a diadem b for those that await [ i velamtzapin /i ] His glory. /b One b might /b have thought that this extends b to all /b such individuals. Therefore, b the verse states: “To the residue of his people,” to whoever regards himself as a remainder, /b i.e., small and unimportant like residue. But whoever holds himself in high esteem will not merit this.,Apropos the quotation from Isaiah, the Gemara explains the following verse, which states: “And for a spirit of justice to him that sits in judgment and for strength to them that turn back the battle to the gate” (Isaiah 28:6). b “And for a spirit of justice”; this /b is referring to b one who brings his /b evil b inclination to trial /b and forces himself to repent. b “To him that sits in judgment”; this /b is referring to b one who judges an absolutely true judgment. “And for strength”; this /b is referring to b one who triumphs over his /b evil b inclination. “Them that turn back the battle”; /b this is referring to those b that give and take /b in their discussion of i halakha /i b in the battle of /b understanding b the Torah. “To the gate”; /b this is referring to b the Torah scholars who arrive early and stay late /b at the darkened gates b of the synagogues and study halls. /b ,The Gemara continues with an episode associated with a verse in Isaiah. b The Attribute of Justice said before the Holy One, Blessed be He: Master of the Universe, how are these, /b referring to the Jewish people, b different from those, /b the other nations of the world, such that God performs miracles only on behalf of the Jewish people? b The Holy One, Blessed be He, said to /b it: b The Jewish people occupied themselves with Torah, /b whereas b the /b other b nations of the world did not occupy themselves with Torah. /b ,The Attribute of Justice b said to Him: “These also reel through wine, and stagger through strong drink; /b the priest and the prophet reel through strong drink, they are confused because of wine, they stagger because of strong drink; they reel in vision, b they stumble [ i paku /i ] in judgment [ i peliliyya /i ]” /b (Isaiah 28:7). The word b i paku /i /b in this context is referring b only to Gehenna, as it is stated: “That this shall not be a cause of stumbling [ i puka /i ] to you” /b (I Samuel 25:31), b and /b the word b i peliliyya /i /b here is referring b only to judges, as it is stated: “And he shall pay as the judges determine [ i bifelilim /i ]” /b (Exodus 21:22). The response of the Attribute of Justice was essentially that the Jewish people have also sinned and are consequently liable to receive punishment.,§ The Gemara returns to its explanation of the verses of the Megilla. The verse states with regard to Esther: b “And she stood in the inner court of the king’s house” /b (Esther 5:1). b Rabbi Levi said: Once she reached the chamber of the idols, /b which was in the inner court, b the Divine Presence left her. She /b immediately b said: “My God, my God, why have You forsaken me?” /b (Psalms 22:2). b Perhaps /b it is because b You judge an unintentional sin as one /b performed b intentionally, and /b an action b done due to /b circumstances b beyond one’s control as /b one done b willingly. /b , b Or perhaps /b You have left me b because /b in my prayers b I called /b Haman b a dog, as it is stated: “Deliver my soul from the sword; my only one from the hand of the dog” /b (Psalms 22:21). b She /b at once b retracted and called him /b in her prayers b a lion, as it is stated /b in the following verse: b “Save me from the lion’s mouth” /b (Psalms 22:22).,The verse states: b “And so it was, that when the king saw Esther the queen /b standing in the court, that she obtained favor in his sight; and the king held out to Esther the golden scepter that was in his hand” (Esther 5:2). b Rabbi Yoḥa said: Three ministering angels happened to join her at that time: One that raised up her neck, /b so that she could stand erect, free of shame; b one that strung a cord /b of divine b grace around her, /b endowing her with charm and beauty; b and one that stretched the /b king’s b scepter. /b , b How much /b was it stretched? b Rabbi Yirmeya said: /b The scepter b was two cubits, and he made it twelve /b cubits. b And some say /b that he made it b sixteen /b cubits, b and /b yet b others say twenty-four /b cubits. b It was taught in a i baraita /i : /b He made it b sixty /b cubits. b And similarly you find with the arm of Pharaoh’s daughter, /b which she stretched out to take Moshe. b And so too, you find with the teeth of the wicked, as it is written: “You have broken the teeth of the wicked” /b (Psalms 3:8), with regard to which b Reish Lakish said: Do not read /b it as b “You have broken [ i shibbarta /i ],” but /b as: b You have enlarged [ i sheribavta /i ]. Rabba bar oferan said in the name of Rabbi Elazar, who heard it from his teacher, who /b in turn heard it b from his teacher: /b The scepter was stretched b two hundred /b cubits.,The verse states: b “Then the king said to her” (Esther 5:3), to Esther the queen, “What is your wish, even to half the kingdom, it shall be performed” /b (Esther 5:6). The Gemara comments that Ahasuerus intended only a limited offer: Only b half the kingdom, but not the whole kingdom, and not something that would serve as a barrier to the kingdom, /b as there is one thing to which the kingdom will never agree. b And what is that? The building of the Temple; /b if that shall be your wish, realize that it will not be fulfilled.,The verse states that Esther requested: “If it seem good unto the king, b let the king and Haman come this day to the banquet /b that I have prepared for him” (Esther 5:4). b The Sages taught /b in a i baraita /i : b What did Esther see to invite Haman /b to the banquet? b Rabbi Elazar says: She hid a snare for him, as it is stated: “Let their table become a snare before them” /b (Psalms 69:23), as she assumed that she would be able to trip up Haman during the banquet., b Rabbi Yehoshua says: She learned /b to do b this from /b the Jewish teachings of b her father’s house, as it is stated: “If your enemy be hungry, give him bread to eat” /b (Proverbs 25:21). b Rabbi Meir says: /b She invited him b in order /b that he be near her at all times, b so that he would not take counsel and rebel /b against Ahasuerus when he discovered that the king was angry with him., b Rabbi Yehuda says: /b She invited Haman b so that it not be found out that she was a Jew, /b as had she distanced him, he would have become suspicious. b Rabbi Neḥemya says: /b She did this b so that the Jewish people would not say: We have a sister in the king’s house, and /b consequently b neglect their /b prayers for divine b mercy. Rabbi Yosei says: /b She acted in this manner, b so that /b Haman would b always be on hand for her, /b as that would enable her to find an opportunity to cause him to stumble before the king. b Rabbi Shimon ben Menasya said /b that Esther said to herself: b Perhaps the Omnipresent will take notice /b that all are supporting Haman and nobody is supporting the Jewish people, b and He will perform for us a miracle. /b , b Rabbi Yehoshua ben Korḥa says: /b She said to herself: b I will act kindly toward him /b and thereby bring the king to suspect that we are having an affair; she did so b in order that /b both b he and she would be killed. /b Essentially, Esther was willing to be killed with Haman in order that the decree would be annulled. b Rabban Gamliel says: /b Ahasuerus b was a fickle king, /b and Esther hoped that if he saw Haman on multiple occasions, eventually he would change his opinion of him. b Rabban Gamliel said: We still need /b the words of Rabbi Eliezer b HaModa’i /b to understand why Esther invited Haman to her banquet. b As it is taught /b in a i baraita /i : b Rabbi Eliezer HaModa’i says: She made the king jealous of him and she made the /b other b ministers jealous of him, /b and in this way she brought about his downfall., b Rabba says: /b Esther invited Haman to her banquet in order to fulfill that which is stated: b “Pride goes before destruction” /b (Proverbs 16:18), which indicates that in order to destroy the wicked, one must first bring them to pride. It can be understood according to b Abaye and Rava, who both say /b that she invited Haman in order to fulfill the verse: b “When they are heated, I will make feasts for them, /b and I will make them drunk, that they may rejoice, and sleep a perpetual sleep” (Jeremiah 51:39). The Gemara relates that b Rabba bar Avuh /b once b happened upon Elijah /b the Prophet and b said to him: In accordance with whose understanding did Esther see /b fit to b act in this manner? /b What was the true reason behind her invitation? b He, /b Elijah, b said to him: /b Esther was motivated by all the reasons previously mentioned and did so b for all /b the reasons previously stated by b the i tanna’im /i and all /b the reasons stated by b the i amora’im /i . /b ,The verse states: b “And Haman recounted to them the glory of his riches, and the multitude of his sons” /b (Esther 5:11). The Gemara asks: b And how many /b sons did he in fact have that are referred to as b “the multitude of his sons”? Rav said: /b There were b thirty /b sons; b ten /b of them b died /b in childhood, b ten of them were hanged /b as recorded in the book of Esther, b and ten /b survived and were forced to b beg at /b other people’s b doors. /b , b And the Rabbis say: Those that begged at /b other people’s b doors /b numbered b seventy, as it is written: “Those that were full, have hired themselves out for bread” /b (I Samuel 2:5). b Do not read it as: “Those that were full” [ i seve’im /i /b ]; b rather, /b read it as b seventy [ i shivim /i ], /b indicating that there were seventy who “hired themselves out for bread.”, b And Rami bar Abba said: All of /b Haman’s sons together numbered b two hundred and eight, as it is stated: “And the multitude [ i verov /i ] of his sons.” /b The numerical value of the word i verov /i equals two hundred and eight, alluding to the number of his sons. The Gemara comments: b But /b in fact, b the numerical value [ i gimatriyya /i ] of /b the word b i verov /i equals two hundred and fourteen, /b not two hundred and eight. b Rav Naḥman bar Yitzḥak said: /b The word b i verov /i is written /b in the Bible without the second i vav /i , and therefore its numerical value equals two hundred and eight.,The verse states: b “On that night the sleep of the king was disturbed” /b (Esther 6:1). b Rabbi Tanḥum said: /b The verse alludes to another king who could not sleep; b the sleep of the King of the universe, /b the Holy One, Blessed be He, b was disturbed. And the Sages say: /b The sleep of b the higher ones, /b the angels, b was disturbed, and /b the sleep of b the lower ones, /b the Jewish people, b was disturbed. Rava said: /b This should be understood b literally: The sleep of King Ahasuerus /b was disturbed.,And this was the reason Ahasuerus could not sleep: b A thought occurred to him /b and b he said /b to himself: b What is this before us that Esther has invited Haman? Perhaps they are conspiring against that man, /b i.e., against me, b to kill him. He /b then b said again /b to himself: b If this is so, is there no man who loves me and would inform me /b of this conspiracy? b He /b then b said again /b to himself: b Perhaps there is some man who has done a favor for me and I have not /b properly b rewarded him, and due to that /b reason b people refrain from revealing to me /b information regarding such plots, as they see no benefit for themselves. b Immediately /b afterward, the verse states: b “And he commanded the book of remembrances of the chronicles to be brought” /b (Esther 6:1).,The verse states: b “And they were read /b before the king” (Esther 6:1). The Gemara explains that b this /b passive form: “And they were read,” b teaches that they were read /b miraculously b by themselves. /b It further says: b “And it was found written [ i katuv /i ]” /b (Esther 6:2). The Gemara asks: Why does the Megilla use the word i katuv /i , which indicates that it was newly written? b It should have said: A writing [ i ketav /i ] /b was found, which would indicate that it had been written in the past. The Gemara explains: This b teaches /b

284. Origen, On Pascha, 1.4, 35.30-37.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 223

285. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 25, 27, 79, 87

87a. b the flour- /b like white scum that floats on the surface, b nor from /b the wine at b bottom of /b the cask b due to the sediment /b that collects there. b Rather, one brings from /b the wine in b its middle third. /b , b How does /b the Temple treasurer b inspect /b the wine to determine that it is from the middle of the cask? b The treasurer sits /b alongside the cask b and /b has b the /b measuring b reed in his hand. /b The spigot is opened and the wine begins to flow. When he sees that the wine emerging b draws /b with it b chalk /b -like scum b [ i hagir /i ], he /b immediately b knocks with the reed /b to indicate that the spigot should be closed., b Rabbi Yosei, son of Rabbi Yehuda, says: /b Wine b in which there is flour- /b like white scum is b unfit /b for libations, b as it is stated /b with regard to animal offerings: b “Unblemished they shall be for you…and their meal offering /b shall be fine flour mixed with b oil…unblemished they shall be for you, and their libations” /b (Numbers 28:19–20, 31). This indicates that animal offerings, meal offerings, and libations must all be brought from flawless products. Therefore, the presence of flour-like white scum in wine renders it unfit., strong GEMARA: /strong The mishna teaches: b One may not bring /b libations from b sweet /b wine, b nor /b from b boiled /b wine, b nor /b from wine produced from b smoked /b grapes, b and if one did bring /b a libation from such wine, it is b not valid. /b The Gemara asks: b But doesn’t the first clause teach: One may not bring libations from sweet wine made from sun-dried grapes, but if one did bring /b a libation from such wine it is b valid? /b How can one clause teach that a libation of one type of sweet wine is valid, and the other clause teach that a libation of another type of sweet wine is not valid?, b Ravina said: /b The text of the mishna is corrupt. To correct it, b combine /b the two clauses into one b and teach /b with regard to all the wines mentioned that they are unfit to be used for libations. b Rav Ashi said: /b The text of the mishna is correct. The reason for the difference between the two wines is that b the sweetness /b of grapes sweetended b by the sun is not objectionable, /b so libations of wine made from such grapes are valid, while b sweetness /b that results from the sugars b of the fruit /b itself b is objectionable, /b so libations of wine made from such grapes are not valid.,§ The mishna teaches: b One may not bring /b wine b aged /b for one year; this is b the statement of Rabbi /b Yehuda HaNasi, b but the Rabbis deem it valid. /b The Gemara provides the source for Rabbi Yehuda HaNasi’s ruling. b Rabbi Ḥizkiyya said: What is the reasoning of Rabbi /b Yehuda HaNasi? b The verse states /b with regard to the libations that accompany the New Moon offering: “And their libations: Half a i hin /i for a bull, a third of a i hin /i for a ram, and a quarter of a i hin /i b for a lamb, of wine” /b (Numbers 28:14). The juxtaposition of the terms lamb and wine teaches that b just as a lamb /b is fit to be used as an offering only if brought b in its /b first b year, so too wine /b is fit to be used as a libation only if it is b in its /b first b year. /b ,The Gemara ask: b If /b so, take the analogy further and conclude that b just as /b if one offers b a lamb in /b its b second year, /b it is b not valid, so too /b a libation of b wine in /b its b second year /b is b not valid. And if you would say /b that this is b indeed /b the i halakha /i , that is difficult: b But isn’t it taught /b in a i baraita /i that b wine in /b its b second year may not be brought /b i ab initio /i , but b if one did bring it /b as a libation, it is b valid? /b That i baraita /i certainly expresses the opinion of Rabbi Yehuda HaNasi, as b whom did you hear who said /b that aged wine b may not be brought? /b Only b Rabbi /b Yehuda HaNasi, who explicitly states this opinion in the mishna. b And yet he says /b in the i baraita /i : b If one did bring /b a libation of aged wine, it is b valid. /b According to Rabbi Ḥizkiyya’s explanation of Rabbi Yehuda HaNasi’s opinion, such an opinion is illogical., b Rather, Rava said: This is the reasoning of Rabbi /b Yehuda HaNasi: b As it is written /b in the verse exhorting a person not to be enticed by fine wines: b “Look not upon the wine when it is red” /b (Proverbs 23:31). Evidently, the redness of wine is indicative of its quality. After a year, wine begins to lose its redness and so it should not be used, i ab initio /i . Nevertheless, it is still of a sufficient quality to be acceptable, after the fact.,§ The mishna teaches: b One may not bring /b wine produced from b grapes suspended /b on stakes or trees; rather, one brings wine produced from grapes at foot height and from vineyards that are cultivated. The definition of vineyards that are cultivated is clarified in a i baraita /i that b taught: Vineyards that are cultivated twice a year. /b This is done by hoeing the earth underneath the vines.,The Gemara relates the efficacy of cultivating the land twice a year: b Rav Yosef had a tract /b of land b that was /b used b an orchard [ i depardeisa /i ] /b to b which he /b used to b give an extra hoeing, and /b consequently b it produced wine /b of such superior quality that when preparing the wine for drinking it required b a dilution using twice /b the amount b of water /b than that which is usually used to dilute wine.,§ The mishna teaches: When people produced wine for libations b they would not collect /b the wine b into large barrels, /b as it causes the wine to spoil; rather, it would be placed in small casks. The Sages b taught /b in a i baraita /i : The b casks /b referred to by the mishna are b flasks /b that are made in b Lod and /b that b are medium-sized. /b ,The Gemara adds another i halakha /i : When storing casks containing wine for libations, b they should not be placed in twos, /b i.e., one atop the other, but b rather singly, /b i.e., each one should be placed separately.,§ The mishna teaches: b How does /b the Temple treasurer b inspect /b wine to determine that it is from the middle of the cask? The b treasurer sits /b alongside the cask b and /b has b the /b measuring b reed in his hand. /b The spigot is opened and the wine begins to flow. If he sees that the wine emerging b draws /b with it b chalk /b -like scum, b he /b immediately b knocks with the reed /b to indicate that the spigot should be closed. The precise point at which he knocks is clarified in a i baraita /i that b taught: /b If the wine b draws /b with it b chalk /b -like scum, which comes b from the sediment, he knocks with the reed. /b ,The Gemara challenges: Why does the treasurer knock with the reed; b let him /b simply b speak. /b The Gemara explains: This b supports /b the opinion b of Rabbi Yoḥa, as Rabbi Yoḥa said: Just as speech is beneficial to the /b incense b spices, so is speech detrimental to wine, /b and so the treasurer avoids speaking.,§ The mishna teaches: b Rabbi Yosei, son of Rabbi Yehuda, says: /b Wine in which there is flour-like white scum is unfit for libations. b Rabbi Yoḥa raises a dilemma /b concerning such wine: If b one consecrated it /b to be used as a libation, b what is /b the i halakha /i with regard to whether b he should be flogged for /b consecrating b it due to /b the prohibition against consecrating b a flawed /b item as an offering? Does one say that b since it /b is b unfit, it is comparable to a blemished /b animal? b Or perhaps, /b the prohibition to consecrate b a flawed /b item b applies only to an animal. /b The Gemara concludes: The dilemma b shall stand /b unresolved.,§ Having discussed which flours, oils, and wine are fit to be offered in the Temple, the Gemara considers which animals are of sufficient quality to be used as offerings. b The Sages taught /b in a i baraita /i : The choicest b rams /b are those b from Moab; /b the choicest b lambs /b are those b from Hebron; /b the choicest b calves /b are those b from Sharon; /b and the choicest b fledglings, /b i.e., doves and pigeons, are those b from the King’s Mountain. /b , b Rabbi Yehuda says: One should bring lambs whose height is like their width, /b i.e., they are so robust that they are as wide as they are tall. b Rava bar Rav Sheila said: What is the reason of Rabbi Yehuda? As it is written: /b “And He will give the rain for your seed, with which you sow the ground, and bread of the produce of the ground, and it shall be fat and bountiful; b your cattle shall graze in wide pastures [ i kar nirḥav /i ] on that day” /b (Isaiah 30:23). The word “ i kar /i ” can also mean a lamb, and “ i nirḥav /i ” means wide. Accordingly, Rabbi Yehuda interprets this verse, on a homiletical level, to be alluding to robust sheep.,The chapter concludes by quoting an additional prophecy of Isaiah concerning the rebuilding of Eretz Yisrael: It b is written: “I have set watchmen upon your walls, Jerusalem; they shall never be silent day nor night; those who remind the Lord, take no rest” /b (Isaiah 62:6). This is referring to the angels appointed by God to bring the redemption. The Gemara asks: b What /b do these watchmen b say /b to remind the Lord? b This /b is what b Rava bar Rav Sheila said: /b They recite the verse: b “You will arise and have compassion upon Zion; /b for it is time to be gracious to her, for the appointed time has come” (Psalms 102:14)., b Rav Naḥman bar Yitzḥak says: /b They recite the verse: b “The Lord builds up Jerusalem, /b He gathers together the dispersed of Israel” (Psalms 147:2). The Gemara asks: b And initially, /b when the Temple still stood and the Jewish people were gathered together in Eretz Yisrael, b what would /b the watchmen b say? Rava bar Rav Sheila says: /b They would say: b “For the Lord has chosen Zion; He has desired it for His habitation. /b This is My resting place forever; here will I dwell for I have desired it” (Psalms 132:13–14).,, strong MISHNA: /strong b Two /b sizes of b measuring vessels for dry /b substances b were /b used b in the Temple /b for measuring flour for the meal offerings. One held b a tenth /b of an ephah b and /b the other held b one-half of a tenth /b of an ephah. b Rabbi Meir says: /b There were three measuring vessels; one that held b a tenth /b of an ephah, another one that also held b a tenth /b of an ephah, b and /b a third one that held b one /b - b half of a tenth /b of an ephah., b What /b purpose b did /b the b tenth /b of an ephah measuring vessel b serve? /b It was the vessel b with which one would measure /b flour b for all the meal offerings. One would not measure /b the flour by using a measuring vessel of a size that held the entire volume of flour required at once, i.e., b neither with /b a vessel of b three- /b tenths of an ephah b for /b the meal offering accompanying the sacrifice of b a bull, nor with /b a vessel of b two /b -tenths of an ephah b for /b the meal offering accompanying the sacrifice of b a ram. Rather, one measures /b the flour for b them /b by repeatedly using the tenth of an ephah measuring vessel to measure the required number of b tenths. /b , b What /b purpose b did /b the b one /b - b half of a tenth /b of an ephah measuring vessel b serve? /b It was the vessel b with which one would measure /b the flour for the b High Priest’s griddle-cake /b offering. A tenth of an ephah was required each day; he sacrificed b half /b of it b in the morning and /b the other b half /b of it b in the afternoon. /b , strong GEMARA: /strong The Gemara cites a i baraita /i that clarifies Rabbi Meir’s opinion. It b is taught /b in a i baraita /i that b Rabbi Meir would say: What /b is the meaning when b the verse states: “A tenth, a tenth, for every lamb” /b (Numbers 28:29)? The fact the word “tenth” appears twice b teaches that there were two /b measuring vessels that each held b a tenth /b of an ephah b in the Temple. One /b of them held that volume when it was b heaped, and /b the other b one /b was slightly larger and held that same volume when the flour was b leveled /b with the rim.,The one that held a tenth of an ephah when b heaped /b was the vessel b with which one would measure /b the flour b for all the meal offerings. /b

286. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 79, 87

39a. (יחזקאל יח, ב) אבות יאכלו בוסר ושיני בנים תקהינה (ויקרא יט, לו) מאזני צדק אבני צדק (משלי יא, ח) צדיק מצרה נחלץ ויבא רשע תחתיו,א"ל כופר לרבן גמליאל אלהיכם גנב הוא דכתיב (בראשית ב, כא) ויפל ה' אלהים תרדמה על האדם ויישן אמרה ליה ברתיה שבקיה דאנא מהדרנא ליה אמרה ליה תנו לי דוכוס אחד א"ל למה ליך ליסטין באו עלינו הלילה ונטלו ממנו קיתון של כסף והניחו לנו קיתון של זהב אמר לה ולוואי שיבא עלינו בכל יום ולא יפה היה לו לאדם הראשון שנטלו ממנו צלע אחת ונתנו לו שפחה לשמשו,אמר לה הכי קאמינא אלא לשקליה בהדיא אמרה ליה אייתו לי אומצא דבישרא אייתו לה אותבה תותי בחשא אפיקתה אמרה ליה אכול מהאי אמר לה מאיסא לי אמרה ליה ואדם הראשון נמי אי הות שקילה בהדיא הוה מאיסא ליה,א"ל כופר לרבן גמליאל ידענא אלהייכו מאי קא עביד (והיכן יתיב) איתנגד ואיתנח א"ל מאי האי א"ל בן אחד יש לי בכרכי הים ויש לי גיעגועים עליו בעינא דמחוית ליה ניהלי אמר מי ידענא היכא ניהו א"ל דאיכא בארעא לא ידעת דאיכא בשמיא ידעת,אמר ליה כופר לרבן גמליאל כתיב (תהלים קמז, ד) מונה מספר לכוכבים מאי רבותיה אנא מצינא למימנא כוכבי אייתי חבושי שדינהו בארבילא וקא מהדר להו אמר ליה מנינהו א"ל אוקמינהו א"ל רקיע נמי הכי הדרא,איכא דאמרי הכי א"ל מני לי כוכבי א"ל אימא לי ככיך ושיניך כמה הוה שדא ידיה לפומיה וקא מני להו א"ל דאיכא בפומיך לא ידעת דאיכא ברקיעא ידעת,א"ל כופר לרבן גמליאל מי שברא הרים לא ברא רוח שנאמר (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח אלא מעתה גבי אדם דכתיב ויברא וייצר הכי נמי מי שברא זה לא ברא זה,טפח על טפח יש בו באדם ושני נקבים יש בו מי שברא זה לא ברא זה שנאמר (תהלים צד, ט) הנוטע אוזן הלא ישמע ואם יוצר עין הלא יביט א"ל אין א"ל ובשעת מיתה כולן נתפייסו,א"ל ההוא אמגושא לאמימר מפלגך לעילאי דהורמיז מפלגך לתתאי דאהורמיז א"ל א"כ היכי שביק ליה אהורמיז להורמיז לעבורי מיא בארעיה,אמר ליה קיסר לר' תנחום תא ליהוו כולן לעמא חד אמר לחיי אנן דמהלינן לא מצינן מיהוי כוותייכו אתון מהליתו והוו כוותן א"ל מימר שפיר קאמרת מיהו כל דזכי למלכא לשדיוה לביבר שדיוה לביבר ולא אכלוה א"ל ההוא מינא האי דלא אכלוה משום דלא כפין הוא שדיוה ליה לדידיה ואכלוה,א"ל כופר לר"ג אמריתו כל בי עשרה שכינתא שריא כמה שכינתא איכא קרייה לשמעיה מחא ביה באפתקא א"ל אמאי על שמשא בביתיה דכופר א"ל שמשא אכולי עלמא ניחא ומה שמשא דחד מן אלף אלפי רבוא שמשי דקמי קודשא בריך הוא ניחא לכולי עלמא שכינתא דקב"ה על אחת כמה וכמה,א"ל ההוא מינא לרבי אבהו אלהיכם גחכן הוא דקאמר ליה ליחזקאל (יחזקאל ד, ד) שכב על צדך השמאלי וכתיב (יחזקאל ד, ו) ושכבת על צדך הימני אתא ההוא תלמידא א"ל מ"ט דשביעתא א"ל השתא אמינא לכו מילתא דשויא לתרוייהו,אמר הקב"ה לישראל זרעו שש והשמיטו שבע כדי שתדעו שהארץ שלי היא והן לא עשו כן אלא חטאו וגלו מנהגו של עולם מלך בשר ודם שסרחה עליו מדינה אם אכזרי הוא הורג את כולן אם רחמן הוא הורג חצים אם רחמן מלא רחמים הוא מייסר הגדולים שבהן ביסורין אף כך הקב"ה מייסר את יחזקאל כדי למרק עונותיהם של ישראל,א"ל ההוא מינא לרבי אבהו אלהיכם כהן הוא דכתיב (שמות כה, ב) ויקחו לי תרומה כי קבריה למשה במאי טביל וכי תימא במיא והכתיב (ישעיהו מ, יב) מי מדד בשעלו מים,א"ל בנורא טביל דכתיב (ישעיהו סו, טו) כי הנה ה' באש יבא ומי סלקא טבילותא בנורא א"ל אדרבה עיקר טבילותא בנורא הוא דכתיב (במדבר לא, כג) וכל אשר לא יבא באש תעבירו במים,אמר ליה ההוא מינא לרבי אבינא כתיב (שמואל ב ז, כג) מי כעמך כישראל גוי אחד בארץ מאי רבותייהו אתון נמי ערביתו בהדן דכתיב (ישעיהו מ, יז) כל הגוים כאין נגדו אמר ליה מדידכו אסהידו עלן דכתיב

39a. And they are the parables concerning the following verses: b “The fathers have eaten sour grapes, and the children’s teeth are set on edge” /b (Ezekiel 18:2); b “Just balances, just weights /b …shall you have” (Leviticus 19:36); and b “The righteous is delivered out of trouble, and the wicked comes in his stead” /b (Proverbs 11:8).,§ b The /b Roman b emperor said to Rabban Gamliel: Your God is a thief, as it is written: “And the Lord God caused a deep sleep to fall upon the man and he slept; /b and He took one of his sides, and closed up the place with flesh instead” (Genesis 2:21). b The daughter of /b the emperor b said to /b Rabban Gamliel: b Leave him, as I will respond to him. She said /b to her father: b Provide one commander [ i dukhus /i ] for me /b to avenge someone’s wrongdoing. The emperor b said to her: Why do you need /b him? She said to him: b Armed bandits came to us this /b past b night, and took a silver jug [ i kiton /i ] from us, and left a golden jug for us. /b The emperor b said to her: /b If so, b would it be that /b armed bandits such as these b would come to us every day. /b She said to him: b And was it not /b similarly b good for Adam the first /b man b that /b God b took a side from him and gave him a maidservant to serve him? /b ,The emperor b said to her: This is what I was saying: But /b if it is good for Adam, b let /b God b take /b his side from him b in the open, /b not during the time of his deep sleep, like a thief. b She said to him: Bring me /b a slice of b raw meat. They brought it to her. She placed it under the embers, /b and b removed it /b after it was roasted. b She said to him: Eat from this /b meat. The emperor b said to her: It is repulsive to me. /b Although he knew that this is how meat is prepared, seeing the raw meat made it repulsive to him. b She said to him: /b With regard to b Adam the first /b man b as well, had /b God b taken her /b from him b in the open, she would have been repulsive to him. /b Therefore God acted while Adam was asleep., b The emperor said to Rabban Gamliel: I know your God, what He does and where He sits. /b Meanwhile, the emperor b was moaning and groaning. /b Rabban Gamliel b said to him: What /b is b this? /b Why are you in distress? The emperor b said to him: I have one son in the cities overseas and I miss him. /b Rabban Gamliel said to him: b I want you to show him to me. /b The emperor b said: Do I know where he is? /b Rabban Gamliel b said to him: /b If b you do not know that which is on earth, /b is it possible that b you do know that which is in the heavens? /b , b The emperor said to Rabban Gamliel: It is written /b in praise of the Lord: b “He counts the number of the stars; /b He gives them all their names” (Psalms 147:4). b What is His greatness? I can /b also b count the stars. /b Rabban Gamliel b brought quinces, put them in a sieve, and spun them. He said /b to the emperor: b Count them. /b The emperor b said to him: Stand them still /b so that I can count them. Rabban Gamliel b said to him: /b The b firmament also revolves like this, /b therefore you cannot count the stars in it., b Some say /b that b this is /b what the emperor b said to him: I have counted the stars. /b Rabban Gamliel b said to him: Tell me how many teeth and incisors you /b have. The emperor b put his hand in his mouth and was counting them. /b Rabban Gamliel b said to him: You do not know what is in your mouth, /b but b you do know what is in the firmament? /b , b The emperor said to Rabban Gamliel: He Who created mountains did not create wind, /b rather two separate gods created them, b as it is stated: “For, lo, He forms mountains and creates wind” /b (Amos 4:13); one is described with the verb “forms,” and the other with the verb “creates.” Rabban Gamliel said to him: b If that is so, /b then b with regard to Adam, as it is written /b concerning him: b “And /b God b created” /b (Genesis 1:27), and also: b “And /b the Lord God b formed” /b (Genesis 2:7), b so too /b should one say that b He who created this did not create that? /b ,If you will claim that different gods created different parts of Adam, that will not suffice. b A person has one handbreadth by one handbreadth /b of facial countece, with b two /b types of b orifices in it, /b eyes and ears. Should one say that b He who created this did not create that; as it is stated: “He that planted the ear, shall He not hear? He that formed the eye, shall He not see?” /b (Psalms 94:9)? The verse employs two verbs for the eyes and ears alone. The emperor b said to him: Yes, /b different gods created different parts of the face. Rabban Gamliel b said to him: And at the moment of death, are they all appeased? /b Do all these gods agree as one that the time arrived for the person to die?,The Gemara relates: b A certain magus said to Ameimar: From your midpoint and up /b is in the domain b of Hurmiz, /b the god of good, who created the significant and important parts of the body, and b from your midpoint and down /b is in the domain b of Ahurmiz, /b the god of bad. Ameimar b said to him: If so, how does Ahurmiz allow Hurmiz to urinate in his territory? /b A person drinks with his mouth, which is in his upper half, and urinates from below.,The Gemara relates: b The emperor said to Rabbi Tanḥum: Come, let us all be one people. /b Rabbi Tanḥum b said: Very well. /b But b we, who are circumcised, cannot become /b uncircumcised b as you /b are; b you /b all b circumcise /b yourselves b and become like us. /b The emperor b said to /b Rabbi Tanḥum: In terms of the logic of your b statement, you are saying well, but anyone who bests the king /b in a debate b is thrown to the enclosure [ i labeivar /i ] /b of wild animals. b They threw him to the enclosure but /b the animals b did not eat him, /b as God protected him. b A certain heretic said to /b the emperor: b This /b incident, b that they did not eat him, /b happened b because they are not hungry. They /b then b threw the /b heretic into the enclosure b and /b the animals b ate him. /b , b The emperor said to Rabban Gamliel: You say /b that b the Divine Presence dwells /b in b any place where there are ten /b adult male Jews. He asked, sarcastically: b How many Divine Presences are there? /b Rabban Gamliel b summoned the servant /b of the emperor and b hit him on his neck [ i be’appatka /i ]. /b Rabban Gamliel b said to him: Why /b did you allow b the sun /b to b enter the house of the emperor? The emperor said to him: The sun rests upon all the world; /b no one can prevent it from shining. Rabban Gamliel said to him: b And if the sun, which is one of ten thousand attendants that are before the Holy One, Blessed be He, rests upon all the world, the Divine Presence of the Holy One, Blessed be He, all the more so /b rests upon the world., b A certain heretic said to Rabbi Abbahu: Your God is a jester, as He said to Ezekiel /b the prophet: b “Lie on your left side” /b (Ezekiel 4:4), b and /b it b is /b also b written: “Lie on your right side” /b (Ezekiel 4:6); God had Ezekiel turn from side to side, apparently for comic effect. In the meantime, b a certain student came /b before Rabbi Abbahu and b said to him: What is the reason for /b the mitzva of b the Sabbatical /b Year? Rabbi Abbahu b said to them: Now I will tell you something that is fit for the two of you. /b ,Rabbi Abbahu continued: b The Holy One, Blessed be He, said to the Jewish people: Sow /b for b six /b years, b and withhold /b sowing during the b seventh /b year, b so that that you will know that the land is Mine. But /b the Jewish people b did not do so; rather, they sinned and were /b consequently b exiled. The manner of the world /b is that in the case of b a flesh-and-blood king whose province sinned against him, if he is cruel, he kills them all; if he is compassionate, he kills /b only b half of them; /b and b if he is compassionate /b and b is full of compassion, he afflicts the leaders among them with suffering. /b Rabbi Abbahu continues: b So /b too in b this /b case, b the Holy One, Blessed be He, afflicts Ezekiel in order to cleanse the sins of the Jewish people. /b God instructed him to lie down and suffer the same number of days as the number of years that the Jewish people did not observe the i halakhot /i of the Sabbatical Year., b A certain heretic said to Rabbi Abbahu: Your God is a priest, as it is written: “That they take for Me an offering [ i teruma /i ]” /b (Exodus 25:2), and i teruma /i is given to the priests. He asked, sarcastically: b When He buried Moses, in what /b ritual bath b did He immerse? /b A priest who contracts impurity from a corpse must immerse in order to be able to partake of i teruma /i . b And if you would say /b that He immersed b in water, but isn’t it written: “Who has measured the waters in the hollow of His hand” /b (Isaiah 40:12), that all waters of the world fit in the palm of God, so He could not immerse in them.,Rabbi Abbahu b said to him: He immersed in fire, as it is written: “For, behold, the Lord will come in fire” /b (Isaiah 66:15). The heretic said to him: b But is immersion in fire effective? /b Rabbi Abbahu b said to him: On the contrary, the main /b form of b immersion is in fire, as it is written /b with regard to the removal of non-kosher substances absorbed in a vessel: b “And all that abides not the fire you shall make to go through the water” /b (Numbers 31:23), indicating that fire purifies more than water does., b A certain heretic said to Rabbi Avina: It is written: “And who is like Your people, Israel, one nation in the earth” /b (II Samuel 7:23). The heretic asked: b What is your greatness? You are also mixed together with us, as it is written: “All nations before Him are as nothing; /b they are counted by Him less than nothing and vanity” (Isaiah 40:17). Rabbi Avina b said to him: One of yours, /b the gentile prophet Balaam, b has /b already b testified for us, as it is written: /b

287. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, christian, holy spirit Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 106

122a. א"ל כאותן של בית אביך,ואמר ר' אבא בר כהנא אמר ר' חנינא קרונות של בית רבי מותר לטלטלן בשבת א"ל ר' זירא בניטלין באדם אחד או בשני בני אדם א"ל כאותן של בית אביך,ואמר ר' אבא בר כהנא התיר להם ר' חנינא לבית רבי לשתות יין בקרונות של נכרי בחותם אחד ולא ידענא אי משום דסבר לה כר' אליעזר אי משום אימתא דבי נשיאה:, big strongמתני׳ /strong /big נכרי שהדליק את הנר משתמש לאורו ישראל ואם בשביל ישראל אסור מילא מים להשקות בהמתו משקה אחריו ישראל ואם בשביל ישראל אסור עשה נכרי כבש לירד בו יורד אחריו ישראל ואם בשביל ישראל אסור מעשה ברבן גמליאל וזקנים שהיו באין בספינה ועשה נכרי כבש לירד בו וירדו בו ר"ג וזקנים:, big strongגמ׳ /strong /big וצריכא דאי אשמעינן נר משום דנר לאחד נר למאה אבל מים ליגזר דילמא אתי לאפושי בשביל ישראל וכבש ל"ל מעשה דרבן גמליאל וזקנים קמ"ל,ת"ר נכרי שליקט עשבים מאכיל אחריו ישראל ואם בשביל ישראל אסור מילא מים להשקות בהמתו משקה אחריו ישראל ואם בשביל ישראל אסור בד"א שאין מכירו אבל מכירו אסור,איני והאמר רב הונא אמר רבי חנינא מעמיד אדם בהמתו על גבי עשבים בשבת אבל לא על גבי מוקצה בשבת דקאים לה באפה ואזלא היא ואכלה,אמר מר בד"א שאין מכירו אבל מכירו אסור הא רבן גמליאל מכירו הוה אמר אביי שלא בפניו הוה רבא אמר אפי' תימא בפניו נר לאחד נר למאה,מיתיבי אמר להן רבן גמליאל הואיל ושלא בפנינו עשאו נרד בו אימא הואיל ועשאו נרד בו,תא שמע עיר שישראל ונכרים דרין בתוכה והיתה בה מרחץ המרחצת בשבת אם רוב נכרים מותר לרחוץ בה מיד אם רוב ישראל ימתין בכדי שיחמו חמין התם כי מחממי אדעתא דרובא מחממי,תא שמע נר הדלוק במסיבה אם רוב נכרים מותר להשתמש לאורה אם רוב ישראל אסור מחצה על מחצה אסור התם נמי כי מדלקי

122a. Rabbi Abba bar Kahana b said to him: /b They are b like those from your father’s house, /b which are large ( i Tosafot /i )., b And Rabbi Abba bar Kahana said /b that b Rabbi Ḥanina said: The sedan chairs of the house of Rabbi /b Yehuda HaNasi b may be moved on Shabbat. Rabbi Zeira said to /b Rabbi Abba bar Kahana: Are you referring to sedan chairs b that can be moved by one person or /b those that can be only moved b by two people? He said to him: /b They are b like those from your father’s house. /b , b And Rabbi Abba bar Kahana said: Rabbi Ḥanina permitted /b the members b of the household of Rabbi /b Yehuda HaNasi b to drink wine /b transported b in a gentile’s wagons /b even though the wine was sealed only b with one seal. /b He was not concerned that perhaps the gentile may have opened the barrel and poured wine libations to idolatry from it or touched it, which would prohibit drinking it. Rabbi Abba bar Kahana adds: b And I do not know if /b that is b because /b Rabbi Ḥanina b holds in accordance with /b the opinion of b Rabbi Eliezer, /b who permits drinking wine from a gentile that was protected by a single seal, b or /b if it was because the gentile would not dare to open these specific casks b due fear of the household of the i Nasi /i , /b but in general Rabbi Ḥanina prohibited drinking wine protected by a single seal., strong MISHNA: /strong If b a gentile kindled a lamp /b on Shabbat for his own purposes, b a Jew /b also b uses its light; and if /b the gentile kindled it b for a Jew, /b the Sages b prohibited /b to utilize its light. Similarly, if a gentile b drew water /b from a well in the public domain b to give his animal to drink, a Jew gives /b his own animal b to drink after him /b from the same water; b and if /b he drew the water initially b for /b the benefit of b a Jew, it is prohibited /b for a Jew to give his animal to drink from that water. Similarly, if b a gentile made a ramp /b on Shabbat b to disembark /b from a ship, b a Jew disembarks after him; and if /b he made the ramp b for a Jew, /b it is b prohibited. /b There was b an incident /b in which b Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp /b on Shabbat in order b to disembark /b from the ship b on it; and Rabban Gamliel and the Elders disembarked on it /b as well., strong GEMARA: /strong The Gemara comments: b And it was necessary /b to teach this i halakha /i in all these cases. b As, had it taught us /b only the i halakha /i with regard to b a lamp, /b I would have said that this is the i halakha /i b because /b the light of b a lamp for one is /b the light of b a lamp for one hundred /b people. There is no need to kindle multiple lamps for multiple people; the light of one candle suffices for many. Therefore, it is permitted to use the light of a lamp kindled by a gentile. b However, /b with regard to b water, /b there is room b to issue a decree /b against benefitting from the gentile’s efforts, b lest one come to increase /b the amount of water he draws b for a Jew, /b even without stating that intention. The Gemara asks: b And why do I need /b the mishna to mention that it is permitted to use b the ramp? /b The Gemara answers: b It taught us /b the case of the ramp to cite b the incident /b involving b Rabban Gamliel and the Elders /b to indicate that they followed this ruling in practice., b The Sages taught: /b If b a gentile collected grass /b on Shabbat for himself, in order to feed his animal, b a Jew may feed /b his own animal b after him, and if /b he collected it b for the benefit of a Jew, /b it is b prohibited. /b If he b drew water to give his animal to drink, a Jew may give /b water to his own animal b to drink after him, and if /b he drew it b for the benefit of a Jew /b it is b prohibited. In what /b case b is /b this b statement, /b that if the gentile acted for himself it is permitted for a Jew to benefit, b said? /b When the gentile b does not know him; however, /b if the gentile b knows him, it is prohibited, /b as in that case, he certainly intended to benefit his Jewish acquaintance as well.,The Gemara asks: b Is that so? Didn’t Rav Huna say /b that b Rabbi Ḥanina said: One may position his animal over grass on Shabbat, /b even grass that is growing in the ground, and there is no concern lest he detach the grass and feed the animal; b however, /b he may b not /b position the animal b over /b an item that is b set aside on Shabbat, /b since there is concern lest one lift the item with his hand. The grass that the gentile collects for himself is certainly set aside, so why may the Jew feed it to his animal? The Gemara answers: Indeed, a Jew may not position his animal over the grass that a gentile picked; he may only b position it in before /b the grass at a distance, b and /b the animal b goes /b on its own b and eats. /b ,We learned above that b the Master said: In what /b case b is /b this b statement, /b that if the gentile acted for himself it is permitted for a Jew to benefit, b said? /b When the gentile b does not know him; however, /b if the gentile b knows him, it is prohibited. /b The Gemara asks: b However, /b in the incident involving b Rabban Gamliel /b and the ship, it is a case where the gentile b knows him /b as they traveled together on the ship. b Abaye said: /b The action was b not /b performed b in /b Rabban Gamliel’s b presence, /b and since the gentile had not seen him he intended to make it only for himself. b Rava said: Even if you say /b that the gentile made the ramp b in his presence, /b that is irrelevant because b a lamp for one is a lamp for one hundred; /b similarly, with regard to a ramp, once the gentile constructs it for his own use it can be used by others with no further adjustments.,The Gemara b raises an objection /b to Rava’s statement based on the i Tosefta /i : b Rabban Gamliel said to them: Since he made it not in our presence, we will disembark on it. /b Rabban Gamliel made use of the ramp only for this reason, contrary to Rava’s explanation. The Gemara rejects this: b Say /b the i Tosefta /i in an emended form: Rabban Gamliel said to them: b Since he made it, we will disembark on it. /b , b Come /b and b hear /b proof from another i baraita /i with regard to the dispute between Abaye and Rava: With regard to b a city where /b both b Jews and gentiles live and there was a bathhouse in it /b in which b there is bathing on Shabbat, if the majority /b of the city’s residents are b gentiles, it is permitted to bathe in /b the bathhouse b immediately /b after Shabbat because the bathhouse was heated on Shabbat to serve the gentiles. However, b if /b there is b a majority of Jews /b in the city, b one waits /b after Shabbat b for /b a period of b time sufficient for them to heat the hot water /b so as not to benefit from prohibited labor performed on Shabbat. Apparently, even when an action is not performed in the presence of a Jew, there is concern that it may have been performed for the benefit of Jews. The Gemara rejects this proof: b There, /b in the case of the i baraita /i , b when they heat /b the water, b they heat it with the majority /b of the city’s inhabitants b in mind, /b and the owner of the bathhouse sets the heating schedule to service the majority., b Come /b and b hear /b a proof from the following i baraita /i : With regard to b a lamp kindled at a banquet /b in which several people are participating, b if the majority /b of those present are b gentiles it is permitted /b for a Jew b to utilize its light, /b and b if the majority /b of those present are b Jews it is prohibited, /b as in that case, the lamp was certainly lit for the Jews’ benefit. If those present are b half /b Jews b and half /b gentiles, b it is prohibited. /b Since they are participating in the same banquet, the gentile certainly knows the Jew. Why, then, is it permitted for a Jew to utilize the light of the lamp even when the majority of those present are gentiles? The Gemara rejects this proof: b There, too, when they kindle /b the lamp,

288. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy spirit Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109

48b. הרחיבה שאול נפשה ופערה פיה לבלי חק וירד הדרה והמונה ושאונה ועלז בה,משמתו נביאים הראשונים מאן נביאים הראשונים אמר רב הונא זה דוד ושמואל ושלמה רב נחמן אמר בימי דוד זימנין סליק וזימנין לא סליק שהרי שאל צדוק ועלתה לו שאל אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר,מתיב רבה בר שמואל (דברי הימים ב כו, ה) ויהי לדרוש אלהים כל ימי זכריה המבין בראות אלהים מאי לאו באורים ותומים לא בנביאים,ת"ש משחרב בהמ"ק ראשון בטלו ערי מגרש ופסקו אורים ותומים ופסק מלך מבית דוד,ואם לחשך אדם לומר (עזרא ב, סג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד כהן לאורים ותומים [אמור לו] כאדם שאומר לחבירו עד שיחיו מתים ויבא משיח בן דוד,אלא אמר רב נחמן בר יצחק מאן נביאים הראשונים לאפוקי מחגי זכריה ומלאכי דאחרונים נינהו דת"ר משמתו חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואע"פ כן היו משתמשים בבת קול,שפעם אחת היו מסובין בעליית בית גוריא ביריחו נתנה עליהן בת קול מן השמים ואמרה יש בכם אדם אחד שראוי שתשרה שכינה עליו אלא שאין דורו ראוי לכך נתנו עיניהם בהלל הזקן וכשמת הספידוהו הי חסיד הי עניו תלמידו של עזרא,ושוב פעם אחרת היו מסובין בעלייה ביבנה נתנה להן בת קול מן השמים ואמרה להן יש בכם אדם א' שראוי שתשרה שכינה עליו אלא שאין דורו זכאין לכך נתנו עיניהם בשמואל הקטן וכשמת הספידוהו הי עניו הי חסיד תלמידו של הלל,ואף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאין עתידין למיתי על עמא ואף על ר' יהודה בן בבא בקשו לומר הי חסיד הי עניו אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,משחרב בהמ"ק בטל השמיר כו' ת"ר שמיר שבו בנה שלמה את בהמ"ק שנא' (מלכים א ו, ז) והבית בהבנותו אבן שלמה מסע נבנה הדברים ככתבן דברי ר' יהודה,אמר לו ר' נחמיה וכי אפשר לומר כן והלא כבר נאמר (מלכים א ז, ט) כל אלה אבנים יקרות וגו' מגוררות במגרה אם כן מה ת"ל לא נשמע בבית בהבנותו שהיה מתקין מבחוץ ומכניס מבפנים אמר רבי נראין דברי רבי יהודה באבני מקדש ודברי ר' נחמיה באבני ביתו,ור' נחמיה שמיר למאי אתא מיבעי ליה לכדתניא אבנים הללו אין כותבין אותן בדיו משום שנאמר (שמות כח, יא) פתוחי חותם ואין מסרטין עליהם באיזמל משום שנאמר במלואותם,אלא כותב עליהם בדיו ומראה להן שמיר מבחוץ והן נבקעות מאליהן כתאינה זו שנבקעת בימות החמה ואינה חסירה כלום וכבקעה זו שנבקעת בימות הגשמים ואינה חסירה כלום,ת"ר שמיר זה ברייתו כשעורה ומששת ימי בראשית נברא ואין כל דבר קשה יכול לעמוד בפניו במה משמרין אותו כורכין אותו בספוגין של צמר ומניחין אותו באיטני של אבר מליאה סובי שעורין,אמר רבי אמי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה תניא נמי הכי משחרב מקדש ראשון בטלה שירא פרנדא וזכוכית לבנה ורכב ברזל וי"א אף יין קרוש הבא משניר הדומה כעיגולי דבילה,ונופת צופים מאי נופת צופים אמר רב סולת שצפה על גבי נפה ודומה לעיסה שנילושה בדבש ושמן ולוי אמר שתי ככרות הנדבקות בתנור ותופחות ובאות עד שמגיעות זו לזו ורבי יהושע בן לוי אמר זה דבש הבא מן הציפיא מאי משמע כדמתרגם רב ששת כמא דנתזן דבריאתה ושייטן ברומי עלמא ומתיין דובשא מעישבי טורא,תנן התם כל הנצוק טהור חוץ מדבש זיפים והצפיחים מאי זיפים אמר רבי יוחנן דבש שמזייפין בו וריש לקיש אמר על שם מקומו כדכתיב (יהושע טו, כד) זיף וטלם ובעלות,כיוצא בדבר אתה אומר (תהלים נד, ב) בבא הזיפים ויאמרו לשאול הלא דוד וגו' מאי זיפים אמר רבי יוחנן בני אדם המזייפין דבריהם ורבי אלעזר אומר על שם מקומן כדכתיב זיף וטלם ובעלות,ופסקו אנשי אמנה אמר רבי יצחק אלו בני אדם שהן מאמינין בהקב"ה דתניא רבי אליעזר הגדול אומר כל מי שיש לו פת בסלו ואומר מה אוכל למחר אינו אלא מקטני אמנה,והיינו דאמר ר' אלעזר מאי דכתיב (זכריה ד, י) כי מי בז ליום קטנות מי גרם לצדיקים שיתבזבז שולחנן לעתיד לבא קטנות שהיה בהן שלא האמינו בהקב"ה רבא אמר אלו קטני בני רשעי ישראל

48b. b the netherworld has enlarged her desire, and opened her mouth without measure, and down goes their glory and their tumult and their uproar, and he who rejoices among them” /b (Isaiah 5:14). Their punishment is that they shall descend into the netherworld.,§ The mishna taught: b From /b the time b when the early prophets died, /b the i Urim VeTummim /i was nullified. The Gemara poses a question: b Who /b are b the early prophets? Rav Huna says: This is /b referring to b David, and Samuel, and Solomon, /b and after their death the i Urim VeTummim /i was no longer used. b Rav Naḥman said: In the days of David /b there were b times /b an answer b rose up /b for them from the i Urim VeTummim /i b and /b there were b times /b an answer b did not rise up, /b i.e., they did not receive an answer. The proof for this is b that Tzadok, /b the High Priest in David’s time, b asked /b the i Urim VeTummim /i b and /b an answer b rose up for him, /b whereas b Abiathar asked and /b an answer b did not rise up for him, as /b it b is stated: “And Abiathar went up” /b (II Samuel 15:24), and he was removed from serving as the High Priest as a result., b Rabba bar Shmuel raises an objection: /b The verse states concerning Uzziah: b “And he set himself to seek God in the days of Zechariah, who had an understanding of the vision of God” /b (II Chronicles 26:5). b What, is /b the verse b not /b stating that Uzziah would seek God by asking questions b of /b the b i Urim VeTummim /i , /b despite the fact that he lived after the time of Solomon? The Gemara rejects this claim: b No, /b he would seek God by asking questions b of /b the b prophets, /b but not of the i Urim VeTummim /i .,The Gemara suggests: b Come /b and b hear /b a proof from a i baraita /i ( i Tosefta /i 13:2) with regard to when the i Urim VeTummim /i ceased: b From /b the time b when the First Temple was destroyed, the cities with fields /b that were allocated to the Levites b were nullified, and the i Urim VeTummim /i ceased, and the monarchy ceased from the house of David. /b , b And if a person would whisper to you saying /b that the i Urim VeTummim /i was still extant, as it states with regard to when the Second Temple first stood: b “And the Tirshatha said to them that they should not eat of the most sacred things, until there stood a priest with the i Urim VeTummim /i ” /b (Ezra 2:63), which seems to indicate that they merely had to wait until the Second Temple was built for the reappearance of the i Urim VeTummim /i ; you should b say to him /b that this is not referring to an expectation of a short-term development, but it is b like a person who says to his friend, /b with regard to something that will occur in the distant future: b Until the dead live and the Messiah, /b the b son of David, comes. /b In any case, the i baraita /i indicates that the i Urim VeTummim /i ceased only from the time when the First Temple was destroyed, and not in the time of Solomon., b Rather, Rav Naḥman bar Yitzḥak said: Who /b are b the early prophets, /b with regard to whom it states that use of the i Urim VeTummim /i ceased immediately after their death? This term early prophets serves b to exclude Haggai, Zechariah, and Malachi, /b who b are /b the b latter prophets. /b The i Urim VeTummim /i was used throughout the First Temple period, up to, but not including, their time. b As the Sages taught /b in a i baraita /i ( i Tosefta /i 13:3): b From /b the time b when Haggai, Zechariah, and Malachi died the Divine Spirit departed from the Jewish people, /b as these three were considered to be the last prophets. b And /b even after the Urim VeTummim ceased to exist, they would b nevertheless /b still b make use of a Divine Voice /b to receive instructions from Above, even after this time., b For on one occasion /b the Sages b were reclining in the upper story of the house of Gurya in Jericho. A Divine Voice from Heaven was issued to them, and it said: There is one person among you /b for b whom it is fitting that the Divine Presence should rest upon him /b as a prophet, b but his generation is not fit for it; /b they do not deserve to have a prophet among them. The Sages present b directed their gaze to Hillel the Elder. And when he died, they eulogized him /b in the following manner: b Alas pious one, alas humble one, student of Ezra. /b , b And again, on another occasion /b several generations later, the Sages b were reclining in an upper story /b of a house b in Yavne, /b and b a Divine Voice from Heaven was issued to them, and said: There is one person among you /b for b whom it is fitting that the Divine Presence should rest upon him, but his generation is not fit for it. /b The Sages present b directed their gaze to Shmuel HaKatan. And when he died, they eulogized him /b in the following manner: b Alas humble one, alas pious one, student of Hillel. /b , b And he too, /b Shmuel HaKatan, b said /b the following statement of divinely inspired prediction b at the time of his death: Shimon, /b i.e., Rabban Shimon ben Gamliel, b and Yishmael, /b i.e., Rabbi Yishmael ben Elisha the High Priest, are slated b for the sword, and their colleagues for killing, and the rest of the people for plunder, and great troubles are destined to befall the people. /b The Gemara relates: b And they also sought to say about Rabbi Yehuda ben Bava, /b when eulogizing him: b Alas pious one, alas humble one, but the moment was disturbed /b and they could not do so. That is because b eulogies are not given for those killed by the monarchy, /b which was Rabbi Yehuda ben Baba’s fate, in order not to arouse the monarchy’s wrath.,§ The mishna taught: b From /b the time b when the /b First b Temple was destroyed the i shamir /i ceased /b to exist. b The Sages taught: /b This b i shamir /i /b is the creature b with which Solomon built the Temple, as it is stated: “For the house, when it was built, was built of whole stone from the quarry” /b (I Kings 6:7). Now b these words /b should be understood exactly b as they are written, /b that King Solomon took whole stones and shaped them by having the i shamir /i do the cutting. This is b the statement of Rabbi Yehuda. /b , b Rabbi Neḥemya said to him: And is it possible to say so? But isn’t it already stated: “All these were costly stones, /b according to the measures of hewn stones, b sawed with saws” /b (II Kings 7:9), which indicates that saws, which are iron implements, were used to shape the stones? b If so, what /b is the meaning when b the verse states: /b “And hammer, ax, and any tool of iron b were not heard in the house when it was being built” /b (I Kings 6:7)? It means b that he would prepare /b the stones b outside /b the Temple Mount using tools, b and bring /b them b inside /b already cut, so that no iron tools were used inside the Temple itself. b Rabbi /b Yehuda HaNasi b said: The statement of Rabbi Yehuda /b that no iron tools were used b appears /b to be correct b with regard to the Temple stones, and the statement of Rabbi Neḥemya /b that tools were used appears to be correct b with regard to the stones of the /b king’s own b house. /b ,The Gemara poses a question: b And /b according to b Rabbi Neḥemya, /b who maintains that they used iron tools even in the cutting of the stones for the Temple, b for what /b purpose b did the i shamir /i come? /b The Gemara answers: b It /b was b necessary for that which is taught /b in a i baraita /i : b These stones /b in the breastplate and ephod, upon which were inscribed the names of the tribes, b they may not be written on with ink, because it is stated: “Like the engravings of a signet” /b (Exodus 28:21), which means the names must be engraved onto the stones. b And they may not be scratched on with a scalpel [ i izemel /i ], because it is stated: “In their full settings” /b (Exodus 28:20), indicating that the stones must be complete and not missing any of their mass.,The i baraita /i continues: b Rather, /b one b writes /b the letters b on them in ink, and shows them, /b i.e., he places the b i shamir /i /b close to the ink markings b from outside, /b without having it touch the stones, b and they split /b open along the lines of the ink b of their own accord, like this fig that splits in the summer without losing anything /b of its mass, b and like this /b field in b a valley that cracks in the rainy season without losing anything /b of its mass. The i shamir /i was used in this way for these engravings., b The Sages taught: This i shamir /i , its size is that of a barleycorn, and it was created in the six days of creation, and nothing hard can withstand it. In what is it kept, /b so that it will not break everything in the vicinity? b They wrap it in tufts [ i sefogin /i ] of wool and place it in a leaden vessel [ i itenei /i ], full of barley bran, /b which is soft and will not be broken by the i shamir /i .,§ b Rabbi Ami says: From /b the time b when the First Temple was destroyed, shiny [ i peranda /i ] silk [ i shira /i ] and white glass ceased /b to exist. b This is also taught /b in a i baraita /i : b From /b the time b when the First Temple was destroyed, shiny silk, white glass, and iron chariots ceased; and some say /b that b even congealed wine that comes from Senir, /b the Hermon, b which is similar to round fig cakes /b after it congeals, ceased to exist as well.,The mishna taught: b And /b the b sweetness of the honeycomb [ i nofet tzufim /i ] /b also ceased when the First Temple was destroyed. The Gemara asks: b What /b is b i nofet tzufim /i ? Rav says: Fine flour that floats /b up and remains b on the top of the sieve [ i nafa /i ], which is similar /b in taste b to dough kneaded with honey and oil. And Levi says /b that i nofet tzufim /i is the term for b two loaves stuck together in an oven, which keep swelling until they reach each other. And Rabbi Yehoshua ben Levi says: This is honey that comes from elevated areas [ i tzipiyya /i ]. /b The Gemara explains: b From where may /b it b be inferred /b that this is what i nofet tzufim /i is? b As Rav Sheshet would translate /b the words: “As the bees do” (Deuteronomy 1:44): b Like the bees spread out and fly all over the world and bring honey from mountainous plants. /b Similarly, Rabbi Yehoshua ben Levi states that honey comes from elevated areas., b We learned /b in a mishna b there /b ( i Makhshirin /i 5:9): b Anything that is poured /b remains b ritually pure. /b In other words, even if a liquid is poured into a ritually impure utensil, the stream of the liquid does not defile the contents that remain in the ritually pure utensil from which they were poured, b apart from i zifim /i honey and wafer /b batter. These substances are too viscous to be considered liquids. The Gemara asks: b What /b is the meaning of b i zifim /i ? Rabbi Yoḥa says: Honey /b of such rare quality that b they /b could b falsify [ i mezayyefin /i ] it, /b by diluting it with other substances, and it would not be noticed. b And Reish Lakish says: /b It is named b after its place, as it is written: “Ziph and Telem and Bealoth” /b (Joshua 15:24)., b Similarly, you /b can b say /b with regard to the verse: b “When the i zifim /i came and said to Saul, does not David /b hide himself with us” (Psalms 54:2). b What is /b the meaning of b i zifim /i , /b mentioned in this verse? b Rabbi Yoḥa says: /b It means b people who /b would b falsify [ i hamzayyefin /i ] their words. And Rabbi Elazar says: /b They are called b after their place, as it is written: “Ziph and Telem and Bealoth.” /b ,§ The mishna states that from the time when the Second Temple was destroyed b men of faith ceased. Rabbi Yitzḥak says: These are people who believe in the Holy One, Blessed be He, /b and place their trust in Him in all their ways. b As it is taught /b in a i baraita /i : b Rabbi Eliezer the Great says /b that b whoever has bread in his basket /b to eat today b and says: What shall I eat tomorrow, /b meaning he does not know how he will acquire bread for tomorrow, b he is nothing other /b than b from those of little faith. /b One must trust in God to provide him with his sustece., b And this is what Rabbi Elazar said: What is /b the meaning of that b which is written: “For who plunders the day of small things” /b (Zechariah 4:10)? b What caused the table, /b i.e., the reward, b of the righteous to be plundered, /b meaning wasted, b in the future? /b It was b the /b small-mindedness b they possessed. /b And what is this small-mindedness? b That they did not believe in the Holy One, Blessed be He, /b with a complete faith. b Rava said: /b Who plunders the day of small things? b These are the small children of the wicked ones of the Jewish people, /b who die young,

289. Babylonian Talmud, Yevamot, 46 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 110

290. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •spirits, holy spirit Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 115

21b. כלי עץ העשוי לנחת הוא וכל כלי העשוי לנחת אינו מקבל טומאה וחוצץ בפני טומאה אלא מלמד שמגביהין אותו לעולי רגלים ואומרים להם ראו חיבתכם לפני המקום שסילוקו כסדורו שנאמר (שמואל א כא, ז) לשום לחם חום ביום הלקחו,ותו ליכא והאמר רב אושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירותיהן בזמנן וכשהרוח מנשבת בהן נושרין שנא' (תהלים עב, טז) ירעש כלבנון פריו וכשנכנסו נכרים להיכל יבש שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירן שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,ניסי דקביעי לא קא חשיב השתא דאתית להכי ארון וכרובים נמי ניסי דקביעי נינהו,אמר מר ועשן המערכה ומי הוה עשן במערכה והתניא חמשה דברים נאמרו באש של מערכה רבוצה כארי וברה כחמה ויש בה ממש ואוכלת לחין כיבשין ואינה מעלה עשן,כי קא אמרינן בדהדיוט דתניא (ויקרא א, ז) ונתנו בני אהרן הכהן אש על המזבח אע"פ שאש יורדת מן השמים מצוה להביא מן ההדיוט,רבוצה כארי והתניא א"ר חנינא סגן הכהנים אני ראיתיה ורבוצה ככלב לא קשיא כאן במקדש ראשון כאן במקדש שני,ובמקדש שני מי הואי והאמר רב שמואל בר איניא מאי דכתיב (חגי א, ח) וארצה בו ואכבד וקרינן ואכבדה מאי שנא דמחוסר ה"א אלו חמשה דברים שהיו בין מקדש ראשון למקדש שני ואלו הן ארון וכפורת וכרובים אש ושכינה ורוח הקודש ואורים ותומים אמרי אין מיהוה הוה סיועי לא מסייעא,ת"ר שש אשות הן יש אוכלת ואינה שותה ויש שותה ואינה אוכלת ויש אוכלת ושותה ויש אוכלת לחין כיבשין ויש אש דוחה אש ויש אש אוכלת אש,יש אש אוכלת ואינה שותה הא דידן שותה ואינה אוכלת דחולין אוכלת ושותה דאליהו דכתיב (מלכים א יח, לח) ואת המים אשר בתעלה לחכה אוכלת לחין כיבשין דמערכה יש אש דוחה אש דגבריאל ויש אש אוכלת אש דשכינה דאמר מר הושיט אצבעו ביניהם ושרפן,ועשן המערכה אפילו כל הרוחות שבעולם אין מזיזות אותו ממקומו והאמר ר' יצחק בר אבדימי במוצאי יו"ט האחרון של חג הכל צופין לעשן המערכה נוטה כלפי צפון עניים שמחין ובעלי בתים עצבין מפני שגשמי שנה מרובין ופירותיהן מרקיבין נטה כלפי דרום עניים עצבין ובעלי בתים שמחין מפני שגשמי שנה מועטין ופירותיהן משתמרין,נטה כלפי מזרח הכל שמחין כלפי מערב הכל עצבין דאזיל ואתי כדיקלי ואבדורי לא הוה מיבדר,אמר מר כלפי מזרח הכל שמחין כלפי מערב הכל עצבין ורמינהו מזרחית לעולם יפה מערבית לעולם קשה רוח צפונית יפה לחטין בשעה שהביאו שליש וקשה לזיתים בזמן שהן חונטין רוח דרומית קשה לחטין בשעה שהביאו שליש ויפה לזיתים בזמן שהן חונטין,ואמר רב יוסף ואיתימא מר זוטרא וסימניך שלחן בצפון ומנורה בדרום האי מרבה דידיה והאי מרבה דידיה,לא קשיא הא לן והא להו, br br big strongהדרן עלך שבעת ימים /strong /big br br

291. Athanasius, Oration I Against The Arians, 3.41 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •holy spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 252

292. Anon., Protevangelium of James, 6.1, 8.1-8.2, 9.1, 13.1, 20.1, 24.2-24.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 200; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 75

293. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •holy spirit Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 116

13b. רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר [הגמל] וכל שכן תחת גמל [עצמו] והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר' [צדוק] אומר אף בבית המשתה עושים אותם סניפין,[אמר מר] יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר [צדוק] אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא [בפתקא] ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן [שמעון בן] גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו [לרבן שמעון ב"ג] רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה

13b. b Rav Pappa said: They gnaw even on the handle of a hoe. /b ,§ b The Sages taught /b in a i baraita /i : There are b five factors /b that b cause /b one to b forget /b his Torah b study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to /b eating b olives, and one who drinks water that remains from washing, and one who washes his feet /b with b this /b foot b atop that /b foot. b And some say: Also one who places his garments under his head. /b Correspondingly, there are b five factors /b that b restore /b forgotten Torah b study: /b Eating b bread baked on coals and all the more so /b one who warms himself with the heat of the b coals themselves, and one who eats a hard-boiled egg [ i beitza megulgelet /i ] without salt, and one who is accustomed to /b eating b olive oil, and one who is accustomed to /b drinking b wine and /b smelling b spices, and one who drinks water that remains from /b kneading b dough. And some say: Also one who dips his finger in salt and eats /b it.,The Gemara elaborates on the i baraita /i : b One who is accustomed to /b eating b olive oil /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Just as /b eating b an olive causes /b one b to forget seventy years’ worth of /b Torah b study, olive oil restores seventy years’ worth of /b Torah b study. /b ,The i baraita /i continues: b And one who is accustomed to /b drinking b wine and /b smelling b spices /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rava, as Rava said: Wine and spices rendered me wise. /b ,The i baraita /i continues: b One who dips his finger in salt /b and eats it restores forgotten Torah study. b Reish Lakish says: And /b that is the case b with regard to one /b finger. The Gemara notes: This is b parallel to /b a dispute between b i tanna’im /i . Rabbi Yehuda says: One /b finger b but not two. Rabbi Yosei says: Two /b fingers b but not three. And your mnemonic /b for the fact that the dispute is between one and two fingers is b i kemitza /i , /b i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other., b Ten factors are detrimental for /b Torah b study: One who passes beneath the bit of the camel, and all the more so /b one who passes b beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath /b a place where there is the b foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed /b for b forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from i zuhama listeron /i , /b a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; b and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on /b the stone of b a grave. /b ,§ b The Sages taught /b in a i baraita /i : b When the i Nasi /i /b of the Sanhedrin b enters, all the people stand and they do not sit until he says to them: Sit. When the deputy i Nasi /i /b of the Sanhedrin b enters, /b the people b form for him one row from here, /b on this side of the path that he takes, b and one row from there, /b on the other side of it, in a display of deference, b until he sits in his place, /b and then they may be seated. b When the i Ḥakham /i , /b who is ranked third among the members of the Sanhedrin, b enters, one /b person b stands /b when he is within four cubits of the i Ḥakham /i , b and another sits, /b i.e., when one is no longer within four cubits of the i Ḥakham /i he may sit. And all those whom the Ḥakham passes do this, b until he sits in his place. When the multitudes require their /b services, i.e., they serve a public role, b sons of the Sages and Torah scholars may step over the heads of the people /b seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place /b in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled., b When they have the wisdom to hear /b and to study, b the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs /b are directed b toward the people. When they do not have the wisdom to hear /b and to study b they enter and sit before their fathers, and their faces /b are directed b toward the people, /b so everyone sees that they are seated there in deference to their fathers but not as students. b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments [ i senifin /i ] /b and seats them adjacent to their fathers., b The Master said: /b If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place. Rav Pappa said: /b The Sages b said /b this b only /b with regard to one who leaves b for minor /b bodily functions, i.e., to urinate. b But /b with regard to one who leaves b for major /b bodily functions, i.e., to defecate, b no, /b he may not return to his place, because b he should have examined himself initially /b so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, b as Rav Yehuda says /b that b Rav says: A person should always accustom himself to /b relieving himself b in the morning and in the evening so that he will not /b need to b distance himself /b during the daylight hours to find an appropriate place. b Rava said: Today, when the world is weak /b and people are not as healthy as they once were, one may b even /b return after he leaves b for major /b bodily functions., b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments. Rava said: /b This applies b during the lifetime of their fathers and in the presence of their fathers. /b ,§ b Rabbi Yoḥa says: This mishna, /b i.e., the preceding i baraita /i , b was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel /b was the b i Nasi /i , Rabbi Meir /b was the b i Ḥakham /i , /b and b Rabbi Natan /b was the b deputy i Nasi /i . When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them /b in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel b instituted /b the provisions delineated in b this i baraita /i /b that distinguish between the i Nasi /i and his subordinates with regard to the deference shown them., b That day, /b when Rabban Shimon ben Gamliel instituted these provisions, b Rabbi Meir and Rabbi Natan were not there. The following day when they came /b to the study hall, b they saw that /b the people b did not stand before them as the matter was typically /b done. b They said: What is this? /b The people b said to them: This /b is what b Rabban Shimon ben Gamliel instituted. /b , b Rabbi Meir said to Rabbi Natan: I am /b the b i Ḥakham /i and you are /b the b deputy i Nasi /i . Let us devise a matter /b and do to him b as he did to us. What shall we do to him? Let us say to him: Reveal /b to us tractate b i Okatzim /i , which he does not /b know. b And once /b it is clear to all b that he did not learn, /b he will not have anything to say. Then b we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” /b (Psalms 106:2), indicating: b For whom is it becoming to express the mighty acts of the Lord? /b It is becoming for b one who is capable of making all His praises heard, /b and not for one who does not know one of the tractates. b We will remove him /b from his position as i Nasi /i , b and I will be deputy i Nasi /i and you /b will be b i Nasi /i . /b , b Rabbi Ya’akov ben Korshei heard them /b talking, and b said: Perhaps, Heaven forfend, /b this b matter /b will b come to /b a situation of b humiliation /b for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so b he went /b and b sat behind the upper story /b where b Rabban Shimon ben Gamliel /b lived. b He explained /b tractate i Okatzin /i ; b he studied /b it aloud b and repeated /b it, and b studied /b it aloud b and repeated /b it.,Rabban Shimon ben Gamliel b said /b to himself: b What /b is this b that /b is transpiring b before us? Perhaps, Heaven forfend, there is something /b transpiring in b the study hall. /b He suspected that Rabbi Meir and Rabbi Natan were planning something. b He concentrated and studied /b tractate i Okatzin /i . b The following /b day Rabbi Meir and Rabbi Natan b said to him: Let the Master come and teach /b a lesson b in /b tractate b i Okatzin /i . He began and stated /b the lesson he had prepared. b After he completed /b teaching the tractate, b he said to them: If I had not studied /b the tractate, b you /b would have b humiliated me. /b ,Rabban Shimon ben Gamliel b commanded /b those present b and they expelled /b Rabbi Meir and Rabbi Natan b from the study hall /b as punishment. Rabbi Meir and Rabbi Natan b would write difficulties on a scrap of paper [ i pitka /i ] and would throw /b them b there /b into the study hall. Those difficulties b that were resolved were resolved; /b as for those b that were not resolved, /b Rabbi Meir and Rabbi Natan b wrote resolutions /b on a scrap of paper b and threw /b them into the study hall. b Rabbi Yosei said to /b the Sages: How is it that the b Torah, /b embodied in the preeminent Torah scholars, b is outside and we are inside? /b , b Rabban Shimon ben Gamliel said to them: Let us admit them /b into the study hall. b But we will penalize them /b in b that we will not cite i halakha /i in their names. They cited /b statements b of Rabbi Meir /b in the name of b i Aḥerim /i , /b meaning: Others, b and /b they cited statements b of Rabbi Natan /b in the name of b i yesh omerim /i , /b meaning: Some say. Rabbi Meir and Rabbi Natan b were shown /b a message b in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said /b in his heart: b Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the /b ornate b belt, /b i.e., the importance, b of your father was effective /b in enabling you b to become deputy i Nasi /i , /b as Rabbi Natan’s father was the Babylonian Exilarch, b will it render you i Nasi /i as well? /b ,Years later, b Rabbi /b Yehuda HaNasi b taught Rabban Shimon his son /b that b i Aḥerim /i say: If it was /b considered b a substitute, /b

294. Cyprian, Letters, 73.1-73.2, 73.9, 75.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, in baptismal formulae •holy spirit, and alternative christianities Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 88, 89, 93

295. Origen, Fragments On Luke, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •spirit, holy Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 246, 247

296. Origen, Exhortation To Martyrdom, 14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66

297. Victorinus, Adversus Arium, 1.49.9-50.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •holy spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32

298. Origen, Selecta In Ezechielem (Fragmenta E Catenis), 7.22, 18.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 223

299. Origen, Philocalia, 27.2, 27.10-27.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •holy spirit, gives language Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66

300. Origen, Philocalia, 27.2, 27.10-27.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •holy spirit, gives language Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 88; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 66

301. Cyprian, The Lapsed, 25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, scriptural interpretation role Found in books: Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 202

302. Origen, Homilies On Joshua, 9.8, 23.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit •holy spirit, scripture Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 54

303. Cyprian, Letters To Jovian, 73.1-73.2, 73.9, 75.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, in baptismal formulae •holy spirit, and alternative christianities Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 88, 89, 93

304. Cyprian, Letters, 73.1-73.2, 73.9, 75.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy spirit, in baptismal formulae •holy spirit, and alternative christianities Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 88, 89, 93

305. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271; O'Brien (2015), The Demiurge in Ancient Thought, 256, 260; Widdicombe (2000), The Fatherhood

Tiresias: The Ancient Mediterranean Religions Source Database