1. Hebrew Bible, Micah, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 88, 89| 4.8. "וְאַתָּה מִגְדַּל־עֵדֶר עֹפֶל בַּת־צִיּוֹן עָדֶיךָ תֵּאתֶה וּבָאָה הַמֶּמְשָׁלָה הָרִאשֹׁנָה מַמְלֶכֶת לְבַת־יְרוּשָׁלִָם׃", | 4.8. "And thou, Migdal-eder, the hill of the daughter of Zion, Unto thee shall it come; Yea, the former dominion shall come, The kingdom of the daughter of Jerusalem.", |
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2. Hebrew Bible, Psalms, 5.4, 12.5, 15.10, 18.50, 36.37, 60.11, 69.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soteria (in christianity), jewish precedent for •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155, 553; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220| 5.4. "יְהוָה בֹּקֶר תִּשְׁמַע קוֹלִי בֹּקֶר אֶעֱרָךְ־לְךָ וַאֲצַפֶּה׃", 12.5. "אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ׃", 60.11. "מִי יֹבִלֵנִי עִיר מָצוֹר מִי נָחַנִי עַד־אֱדוֹם׃", 69.29. "יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַדִּיקִים אַל־יִכָּתֵבוּ׃", | 5.4. "O LORD, in the morning shalt Thou hear my voice; In the morning will I order my prayer unto Thee, and will look forward.", 12.5. "Who have said: 'Our tongue will we make mighty; Our lips are with us: who is lord over us?'", 18.50. "Therefore I will give thanks unto Thee, O LORD, among the nations, and will sing praises unto Thy name.", 60.11. "Who will bring me into the fortified city? Who will lead me unto Edom?", 69.29. "Let them be blotted out of the book of the living, And not be written with the righteous.", |
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| 3. Hebrew Bible, Proverbs, 8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 406 |
4. Hebrew Bible, Deuteronomy, 13.7-13.10, 17.2-17.5, 28.53-28.57 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •conversion, laws penalizing those who attacked jewish converts to christianity and •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 92; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294| 13.7. "כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃", 13.8. "מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבֹתֵיכֶם הַקְּרֹבִים אֵלֶיךָ אוֹ הָרְחֹקִים מִמֶּךָּ מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ׃", 13.9. "לֹא־תֹאבֶה לוֹ וְלֹא תִשְׁמַע אֵלָיו וְלֹא־תָחוֹס עֵינְךָ עָלָיו וְלֹא־תַחְמֹל וְלֹא־תְכַסֶּה עָלָיו׃", 17.2. "לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃", 17.2. "כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃", 17.3. "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃", 17.4. "וְהֻגַּד־לְךָ וְשָׁמָעְתָּ וְדָרַשְׁתָּ הֵיטֵב וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר נֶעֶשְׂתָה הַתּוֹעֵבָה הַזֹּאת בְּיִשְׂרָאֵל׃", 17.5. "וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃", 28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃", | 13.7. "If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;", 13.8. "of the gods of the peoples that are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;", 13.9. "thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him;", 13.10. "but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people.", 17.2. "If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet,", 17.3. "and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;", 17.4. "and it be told thee, and thou hear it, then shalt thou inquire diligently, and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel;", 17.5. "then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die.", 28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.", |
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5. Hebrew Bible, Exodus, 15.23-15.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •minorcan jewish women, artemisia, conversion to christianity Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 171| 15.23. "וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל־כֵּן קָרָא־שְׁמָהּ מָרָה׃", 15.24. "וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּה׃", 15.25. "וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃", | 15.23. "And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called Marah.", 15.24. "And the people murmured against Moses, saying: ‘What shall we drink?’", 15.25. "And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;", |
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6. Hebrew Bible, Genesis, 6.1-6.4, 17.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 82; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 155| 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", | 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 17.10. "This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.", |
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7. Hebrew Bible, Leviticus, 24.14-24.16, 26.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •conversion, laws penalizing those who attacked jewish converts to christianity and •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 92; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294| 24.14. "הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃", 24.15. "וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃", 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", 26.29. "וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃" | 24.14. "’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.", 24.15. "And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin.", 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", 26.29. "And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat." |
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8. Hebrew Bible, Job, 9.27, 27.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soteria (in christianity), jewish precedent for •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 218, 219| 9.27. "אִם־אָמְרִי אֶשְׁכְּחָה שִׂיחִי אֶעֶזְבָה פָנַי וְאַבְלִיגָה׃", 27.5. "חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃", | 9.27. "If I say: ‘I will forget my complaint, I will put off my sad countece, and be of good cheer’,", 27.5. "Far be it from me that I should justify you; Till I die I will not put away mine integrity from me.", |
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9. Hebrew Bible, Jeremiah, 1.10, 19.9, 22.14-22.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jew/jewish, relationship to christianity •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294; Levison (2009), Filled with the Spirit, 287| 19.9. "וְהַאֲכַלְתִּים אֶת־בְּשַׂר בְּנֵיהֶם וְאֵת בְּשַׂר בְּנֹתֵיהֶם וְאִישׁ בְּשַׂר־רֵעֵהוּ יֹאכֵלוּ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיקוּ לָהֶם אֹיְבֵיהֶם וּמְבַקְשֵׁי נַפְשָׁם׃", 22.14. "הָאֹמֵר אֶבְנֶה־לִּי בֵּית מִדּוֹת וַעֲלִיּוֹת מְרֻוָּחִים וְקָרַע לוֹ חַלּוֹנָי וְסָפוּן בָּאָרֶז וּמָשׁוֹחַ בַּשָּׁשַׁר׃", 22.15. "הֲתִמְלֹךְ כִּי אַתָּה מְתַחֲרֶה בָאָרֶז אָבִיךָ הֲלוֹא אָכַל וְשָׁתָה וְעָשָׂה מִשְׁפָּט וּצְדָקָה אָז טוֹב לוֹ׃", 22.16. "דָּן דִּין־עָנִי וְאֶבְיוֹן אָז טוֹב הֲלוֹא־הִיא הַדַּעַת אֹתִי נְאֻם־יְהוָה׃", | 1.10. "See, I have this day set thee over the nations and over the kingdoms, To root out and to pull down, And to destroy and to overthrow; To build, and to plant.", 19.9. "and I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend, in the siege and in the straitness, wherewith their enemies, and they that seek their life, shall straiten them.", 22.14. "That saith: ‘I will build me a wide house And spacious chambers’, And cutteth him out windows, And it is ceiled with cedar, and painted with vermilion.", 22.15. "Shalt thou reign, because thou strivest to excel in cedar? Did not thy father eat and drink, and do justice and righteousness? Then it was well with him.", 22.16. "He judged the cause of the poor and needy; Then it was well. Is not this to know Me? saith the LORD.", |
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10. Hebrew Bible, 2 Kings, 6.26-6.29, 11.14, 12.7, 13.5, 13.17, 14.27, 19.12, 23.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •christianity, early, relationship between early christian and jewish feasting and feasting literature •soteria (in christianity), jewish precedent for Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 219, 220; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294| 6.26. "וַיְהִי מֶלֶךְ יִשְׂרָאֵל עֹבֵר עַל־הַחֹמָה וְאִשָּׁה צָעֲקָה אֵלָיו לֵאמֹר הוֹשִׁיעָה אֲדֹנִי הַמֶּלֶךְ׃", 6.27. "וַיֹּאמֶר אַל־יוֹשִׁעֵךְ יְהוָה מֵאַיִן אוֹשִׁיעֵךְ הֲמִן־הַגֹּרֶן אוֹ מִן־הַיָּקֶב׃", 6.28. "וַיֹּאמֶר־לָהּ הַמֶּלֶךְ מַה־לָּךְ וַתֹּאמֶר הָאִשָּׁה הַזֹּאת אָמְרָה אֵלַי תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ הַיּוֹם וְאֶת־בְּנִי נֹאכַל מָחָר׃", 6.29. "וַנְּבַשֵּׁל אֶת־בְּנִי וַנֹּאכְלֵהוּ וָאֹמַר אֵלֶיהָ בַּיּוֹם הָאַחֵר תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ וַתַּחְבִּא אֶת־בְּנָהּ׃", 11.14. "וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עֹמֵד עַל־הָעַמּוּד כַּמִּשְׁפָּט וְהַשָּׂרִים וְהַחֲצֹצְרוֹת אֶל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתֹקֵעַ בַּחֲצֹצְרוֹת וַתִּקְרַע עֲתַלְיָה אֶת־בְּגָדֶיהָ וַתִּקְרָא קֶשֶׁר קָשֶׁר׃", 12.7. "וַיְהִי בִּשְׁנַת עֶשְׂרִים וְשָׁלֹשׁ שָׁנָה לַמֶּלֶךְ יְהוֹאָשׁ לֹא־חִזְּקוּ הַכֹּהֲנִים אֶת־בֶּדֶק הַבָּיִת׃", 13.5. "וַיִּתֵּן יְהוָה לְיִשְׂרָאֵל מוֹשִׁיעַ וַיֵּצְאוּ מִתַּחַת יַד־אֲרָם וַיֵּשְׁבוּ בְנֵי־יִשְׂרָאֵל בְּאָהֳלֵיהֶם כִּתְמוֹל שִׁלְשׁוֹם׃", 13.17. "וַיֹּאמֶר פְּתַח הַחַלּוֹן קֵדְמָה וַיִּפְתָּח וַיֹּאמֶר אֱלִישָׁע יְרֵה וַיּוֹר וַיֹּאמֶר חֵץ־תְּשׁוּעָה לַיהוָה וְחֵץ תְּשׁוּעָה בַאֲרָם וְהִכִּיתָ אֶת־אֲרָם בַּאֲפֵק עַד־כַּלֵּה׃", 14.27. "וְלֹא־דִבֶּר יְהוָה לִמְחוֹת אֶת־שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם וַיּוֹשִׁיעֵם בְּיַד יָרָבְעָם בֶּן־יוֹאָשׁ׃", 19.12. "הַהִצִּילוּ אֹתָם אֱלֹהֵי הַגּוֹיִם אֲשֶׁר שִׁחֲתוּ אֲבוֹתַי אֶת־גּוֹזָן וְאֶת־חָרָן וְרֶצֶף וּבְנֵי־עֶדֶן אֲשֶׁר בִּתְלַאשָּׂר׃", | 6.26. "And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying: ‘Help, my lord, O king.’", 6.27. "And he said: ‘If the LORD do not help thee, whence shall I help thee? out of the threshingfloor, or out of the winepress?’", 6.28. "And the king said unto her: ‘What aileth thee?’ And she answered: ‘This woman said unto me: Give thy son, that we may eat him to-day, and we will eat my son to-morrow.", 6.29. "So we boiled my son, and did eat him; and I said unto her on the next day: Give thy son, that we may eat him; and she hath hid her son.’", 11.14. "And she looked, and, behold, the king stood on the platform, as the manner was, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets. Then Athaliah rent her clothes, and cried: ‘Treason, treason.’", 12.7. "But it was so, that in the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house.", 13.5. "And the LORD gave Israel a deliverer, so that they went out from under the hand of the Arameans; and the children of Israel dwelt in their tents, as beforetime.", 13.17. "And he said: ‘Open the window eastward’; and he opened it. Then Elisha said: ‘Shoot’; and he shot. And he said: ‘The LORD’S arrow of victory, even the arrow of victory against Aram; for thou shalt smite the Arameans in Aphek, till thou have consumed them.’", 14.27. "And the LORD said not that He would blot out the name of Israel from under heaven; but He saved them by the hand of Jeroboam the son of Joash.", 19.12. "Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden that were in Telassar?", 23.10. "And he defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.", |
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11. Hebrew Bible, 1 Samuel, 10.6, 10.10, 11.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 372| 10.6. "וְצָלְחָה עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר׃", 11.6. "וַתִּצְלַח רוּחַ־אֱלֹהִים עַל־שָׁאוּל בשמעו [כְּשָׁמְעוֹ] אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּחַר אַפּוֹ מְאֹד׃", | 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.", 10.10. "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.", |
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12. Hebrew Bible, Judges, 2.18, 3.9-3.10, 3.15, 3.31, 6.14-6.15, 6.36-6.37, 8.22, 10.1, 10.11, 10.19, 11.9, 11.29, 12.3, 14.6, 14.19, 15.14, 15.18, 19.2, 19.5, 28.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 218, 219, 220; Levison (2009), Filled with the Spirit, 372| 2.18. "וְכִי־הֵקִים יְהוָה לָהֶם שֹׁפְטִים וְהָיָה יְהוָה עִם־הַשֹּׁפֵט וְהוֹשִׁיעָם מִיַּד אֹיְבֵיהֶם כֹּל יְמֵי הַשּׁוֹפֵט כִּי־יִנָּחֵם יְהוָה מִנַּאֲקָתָם מִפְּנֵי לֹחֲצֵיהֶם וְדֹחֲקֵיהֶם׃", 3.9. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃", 3.15. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב׃", 3.31. "וְאַחֲרָיו הָיָה שַׁמְגַּר בֶּן־עֲנָת וַיַּךְ אֶת־פְּלִשְׁתִּים שֵׁשׁ־מֵאוֹת אִישׁ בְּמַלְמַד הַבָּקָר וַיֹּשַׁע גַּם־הוּא אֶת־יִשְׂרָאֵל׃", 6.14. "וַיִּפֶן אֵלָיו יְהוָה וַיֹּאמֶר לֵךְ בְּכֹחֲךָ זֶה וְהוֹשַׁעְתָּ אֶת־יִשְׂרָאֵל מִכַּף מִדְיָן הֲלֹא שְׁלַחְתִּיךָ׃", 6.15. "וַיֹּאמֶר אֵלָיו בִּי אֲדֹנָי בַּמָּה אוֹשִׁיעַ אֶת־יִשְׂרָאֵל הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה וְאָנֹכִי הַצָּעִיר בְּבֵית אָבִי׃", 6.36. "וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אִם־יֶשְׁךָ מוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃", 6.37. "הִנֵּה אָנֹכִי מַצִּיג אֶת־גִּזַּת הַצֶּמֶר בַּגֹּרֶן אִם טַל יִהְיֶה עַל־הַגִּזָּה לְבַדָּהּ וְעַל־כָּל־הָאָרֶץ חֹרֶב וְיָדַעְתִּי כִּי־תוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃", 8.22. "וַיֹּאמְרוּ אִישׁ־יִשְׂרָאֵל אֶל־גִּדְעוֹן מְשָׁל־בָּנוּ גַּם־אַתָּה גַּם־בִּנְךָ גַּם בֶּן־בְּנֶךָ כִּי הוֹשַׁעְתָּנוּ מִיַּד מִדְיָן׃", 10.1. "וַיִּזְעֲקוּ בְּנֵי יִשְׂרָאֵל אֶל־יְהוָה לֵאמֹר חָטָאנוּ לָךְ וְכִי עָזַבְנוּ אֶת־אֱלֹהֵינוּ וַנַּעֲבֹד אֶת־הַבְּעָלִים׃", 10.1. "וַיָּקָם אַחֲרֵי אֲבִימֶלֶךְ לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל תּוֹלָע בֶּן־פּוּאָה בֶּן־דּוֹדוֹ אִישׁ יִשָּׂשכָר וְהוּא־יֹשֵׁב בְּשָׁמִיר בְּהַר אֶפְרָיִם׃", 10.11. "וַיֹּאמֶר יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל הֲלֹא מִמִּצְרַיִם וּמִן־הָאֱמֹרִי וּמִן־בְּנֵי עַמּוֹן וּמִן־פְּלִשְׁתִּים׃", 11.9. "וַיֹּאמֶר יִפְתָּח אֶל־זִקְנֵי גִלְעָד אִם־מְשִׁיבִים אַתֶּם אוֹתִי לְהִלָּחֵם בִּבְנֵי עַמּוֹן וְנָתַן יְהוָה אוֹתָם לְפָנָי אָנֹכִי אֶהְיֶה לָכֶם לְרֹאשׁ׃", 11.29. "וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃", 12.3. "וָאֶרְאֶה כִּי־אֵינְךָ מוֹשִׁיע וָאָשִׂימָה נַפְשִׁי בְכַפִּי וָאֶעְבְּרָה אֶל־בְּנֵי עַמּוֹן וַיִּתְּנֵם יְהוָה בְּיָדִי וְלָמָה עֲלִיתֶם אֵלַי הַיּוֹם הַזֶּה לְהִלָּחֶם בִּי׃", 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׃", 15.18. "וַיִּצְמָא מְאֹד וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר אַתָּה נָתַתָּ בְיַד־עַבְדְּךָ אֶת־הַתְּשׁוּעָה הַגְּדֹלָה הַזֹּאת וְעַתָּה אָמוּת בַּצָּמָא וְנָפַלְתִּי בְּיַד הָעֲרֵלִים׃", 19.2. "וַתִּזְנֶה עָלָיו פִּילַגְשׁוֹ וַתֵּלֶךְ מֵאִתּוֹ אֶל־בֵּית אָבִיהָ אֶל־בֵּית לֶחֶם יְהוּדָה וַתְּהִי־שָׁם יָמִים אַרְבָּעָה חֳדָשִׁים׃", 19.2. "וַיֹּאמֶר הָאִישׁ הַזָּקֵן שָׁלוֹם לָךְ רַק כָּל־מַחְסוֹרְךָ עָלָי רַק בָּרְחוֹב אַל־תָּלַן׃", 19.5. "וַיְהִי בַּיּוֹם הָרְבִיעִי וַיַּשְׁכִּימוּ בַבֹּקֶר וַיָּקָם לָלֶכֶת וַיֹּאמֶר אֲבִי הַנַּעֲרָה אֶל־חֲתָנוֹ סְעָד לִבְּךָ פַּת־לֶחֶם וְאַחַר תֵּלֵכוּ׃", | 2.18. "And when the Lord raised them up judges, then the Lord was with the judge, and saved them out of the hand of their enemies all the days of the judge: for the Lord relented on account of their groanings, caused by those that oppressed them and vexed them.", 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.", 3.15. "But when the children of Yisra᾽el cried to the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Binyamini, a left-handed man, and by him the children of Yisra᾽el sent a present to ῾Eglon the king of Mo᾽av.", 3.31. "And after him was Shamgar the son of ῾Anat, who slew of the Pelishtim six hundred men with an ox goad: and he also delivered Yisra᾽el.", 6.14. "And the Lord turned to him, and said, Go in this thy might, and thou shalt save Yisra᾽el from the hand of Midyan: have not I sent thee?", 6.15. "And he said to him, Oh my Lord, with what shall I save Yisra᾽el? behold, my family is the poorest in Menashshe, and I am the youngest in my father’s house.", 6.36. "And Gid῾on said to God, If Thou wilt save Yisra᾽el by my hand, as Thou hast said,", 6.37. "behold, I will put a fleece of wool on the threshing floor; and if there be dew on the fleece only, and it be dry on all the ground elsewhere, then shall I know that Thou wilt save Yisra᾽el by my hand, as Thou hast said,", 8.22. "Then the men of Yisra᾽el said to Gid῾on, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midyan.", 10.1. "And after Avimelekh there arose to defend Yisra᾽el Tola the son of Pu῾a, the son of Dodo, a man of Yissakhar, and he dwelt in Shamir in mount Efrayim.", 10.11. "And the Lord said to the children of Yisra᾽el, Did not I deliver you from Miżrayim, and from the Emori, from the children of ῾Ammon, and from Pelishtim?", 11.9. "And Yiftaĥ said to the elders of Gil῾ad, If you bring me back home to fight against the children of ῾Ammon, and the Lord deliver them before me, shall I be your head?", 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.", 12.3. "And when I saw that you delivered me not, I took my life in my hands, and passed over against the children of ῾Ammon; and the Lord delivered them into my hand: why then are you come up to me this day, to fight against me?", 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.", 15.18. "And he was very thirsty, and called on the Lord, and said, Thou hast given this great deliverance into the hand of Thy servant: and now shall I die of thirst, and fall into the hand of the uncircumcised?", 19.2. "And his concubine was faithless to him, and went away from him to her father’s house to Bet-leĥem-yehuda, and was there four whole months.", 19.5. "And it came to pass on the fourth day, that they arose early in the morning, and he rose up to depart: and the girl’s father said to his son in law, Refresh thy heart with a morsel of bread, and afterwards go your way.", |
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13. Hebrew Bible, Lamentations, 4.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294| 4.1. "אֵיכָה יוּעַם זָהָב יִשְׁנֶא הַכֶּתֶם הַטּוֹב תִּשְׁתַּפֵּכְנָה אַבְנֵי־קֹדֶשׁ בְּרֹאשׁ כָּל־חוּצוֹת׃", 4.1. "יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְּׁלוּ יַלְדֵיהֶן הָיוּ לְבָרוֹת לָמוֹ בְּשֶׁבֶר בַּת־עַמִּי׃", | 4.1. "How is the gold become dim! How is the most fine gold changed! The hallowed stones are poured out At the head of every street.", |
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14. Hebrew Bible, Isaiah, 1.15, 3.1, 3.10, 8.16, 11.2, 25.9, 32.15, 42.1-42.4, 43.11-43.12, 45.17, 45.20-45.22, 52.10, 61.1, 63.7-63.14, 144.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish christianity •jew/jewish, relationship to christianity •soteria (in christianity), jewish precedent for Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 88, 89, 155; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220; Levison (2009), Filled with the Spirit, 246, 372, 406| 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 3.1. "כִּי הִנֵּה הָאָדוֹן יְהוָה צְבָאוֹת מֵסִיר מִירוּשָׁלִַם וּמִיהוּדָה מַשְׁעֵן וּמַשְׁעֵנָה כֹּל מִשְׁעַן־לֶחֶם וְכֹל מִשְׁעַן־מָיִם׃", 3.1. "אִמְרוּ צַדִּיק כִּי־טוֹב כִּי־פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ׃", 8.16. "צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי׃", 11.2. "וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃", 25.9. "וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה יְהוָה קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ׃", 32.15. "עַד־יֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם וְהָיָה מִדְבָּר לַכַּרְמֶל וכרמל [וְהַכַּרְמֶל] לַיַּעַר יֵחָשֵׁב׃", 42.1. "הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃", 42.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃", 42.2. "ראית [רָאוֹת] רַבּוֹת וְלֹא תִשְׁמֹר פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע׃", 42.2. "לֹא יִצְעַק וְלֹא יִשָּׂא וְלֹא־יַשְׁמִיעַ בַּחוּץ קוֹלוֹ׃", 42.3. "קָנֶה רָצוּץ לֹא יִשְׁבּוֹר וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה לֶאֱמֶת יוֹצִיא מִשְׁפָּט׃", 42.4. "לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃", 43.11. "אָנֹכִי אָנֹכִי יְהוָה וְאֵין מִבַּלְעָדַי מוֹשִׁיעַ׃", 43.12. "אָנֹכִי הִגַּדְתִּי וְהוֹשַׁעְתִּי וְהִשְׁמַעְתִּי וְאֵין בָּכֶם זָר וְאַתֶּם עֵדַי נְאֻם־יְהוָה וַאֲנִי־אֵל׃", 45.17. "יִשְׂרָאֵל נוֹשַׁע בַּיהוָה תְּשׁוּעַת עוֹלָמִים לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ עַד־עוֹלְמֵי עַד׃", 45.21. "הַגִּידוּ וְהַגִּישׁוּ אַף יִוָּעֲצוּ יַחְדָּו מִי הִשְׁמִיעַ זֹאת מִקֶּדֶם מֵאָז הִגִּידָהּ הֲלוֹא אֲנִי יְהוָה וְאֵין־עוֹד אֱלֹהִים מִבַּלְעָדַי אֵל־צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי׃", 45.22. "פְּנוּ־אֵלַי וְהִוָּשְׁעוּ כָּל־אַפְסֵי־אָרֶץ כִּי אֲנִי־אֵל וְאֵין עוֹד׃", 61.1. "שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃", 61.1. "רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃", 63.7. "חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃", 63.8. "וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃", 63.9. "בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃", 63.11. "וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃", 63.12. "מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃", 63.13. "מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃", 63.14. "כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃", | 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 3.1. "For, behold, the Lord, the LORD of hosts, Doth take away from Jerusalem and from Judah Stay and staff, Every stay of bread, and every stay of water;", 3.10. "Say ye of the righteous, that it shall be well with him; For they shall eat the fruit of their doings.", 8.16. "’Bind up the testimony, seal the instruction among My disciples.’", 11.2. "And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.", 25.9. "And it shall be said in that day: ‘Lo, this is our God, For whom we waited, that He might save us; This is the LORD, for whom we waited, We will be glad and rejoice in His salvation.’", 32.15. "Until the spirit be poured upon us from on high, And the wilderness become a fruitful field, And the fruitful field be counted for a forest.", 42.1. "Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.", 42.2. "He shall not cry, nor lift up, Nor cause his voice to be heard in the street.", 42.3. "A bruised reed shall he not break, And the dimly burning wick shall he not quench; He shall make the right to go forth according to the truth.", 42.4. "He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching.", 43.11. "I, even I, am the LORD; and beside Me there is no saviour.", 43.12. "I have declared, and I have saved, and I have announced, and there was no strange god among you; therefore ye are My witnesses, saith the LORD, and I am God.", 45.17. "O Israel, that art saved by the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end.", 45.20. "Assemble yourselves and come, draw near together, Ye that are escaped of the nations; They have no knowledge that carry the wood of their graven image, And pray unto a god that cannot save.", 45.21. "Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me.", 45.22. "Look unto Me, and be ye saved, All the ends of the earth; For I am God, and there is none else.", 52.10. "The LORD hath made bare His holy arm In the eyes of all the nations; And all the ends of the earth shall see The salvation of our God.", 61.1. "The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;", 63.7. "I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.", 63.8. "For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour.", 63.9. "In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .", 63.10. "But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.", 63.11. "Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?", 63.12. "That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?", 63.13. "That led them through the deep, as a horse in the wilderness, without stumbling?", 63.14. "As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’", |
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15. Hebrew Bible, Ezekiel, 5.1, 39.29 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294; Levison (2009), Filled with the Spirit, 372, 423| 5.1. "וְאַתָּה בֶן־אָדָם קַח־לְךָ חֶרֶב חַדָּה תַּעַר הַגַּלָּבִים תִּקָּחֶנָּה לָּךְ וְהַעֲבַרְתָּ עַל־רֹאשְׁךָ וְעַל־זְקָנֶךָ וְלָקַחְתָּ לְךָ מֹאזְנֵי מִשְׁקָל וְחִלַּקְתָּם׃", 5.1. "לָכֵן אָבוֹת יֹאכְלוּ בָנִים בְּתוֹכֵךְ וּבָנִים יֹאכְלוּ אֲבוֹתָם וְעָשִׂיתִי בָךְ שְׁפָטִים וְזֵרִיתִי אֶת־כָּל־שְׁאֵרִיתֵךְ לְכָל־רוּחַ׃", 39.29. "וְלֹא־אַסְתִּיר עוֹד פָּנַי מֵהֶם אֲשֶׁר שָׁפַכְתִּי אֶת־רוּחִי עַל־בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה׃", | 5.1. "And thou, son of man, take thee a sharp sword, as a barber’s razor shalt thou take it unto thee, and cause it to pass upon thy head and upon thy beard; then take thee balances to weigh, and divide the hair.", 39.29. "neither will I hide My face any more from them; for I have poured out My spirit upon the house of Israel, saith the Lord GOD.’", |
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16. Hebrew Bible, Ezra, 9.8, 20.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soteria (in christianity), jewish precedent for Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220| 9.8. "וְעַתָּה כִּמְעַט־רֶגַע הָיְתָה תְחִנָּה מֵאֵת יְהוָה אֱלֹהֵינוּ לְהַשְׁאִיר לָנוּ פְּלֵיטָה וְלָתֶת־לָנוּ יָתֵד בִּמְקוֹם קָדְשׁוֹ לְהָאִיר עֵינֵינוּ אֱלֹהֵינוּ וּלְתִתֵּנוּ מִחְיָה מְעַט בְּעַבְדֻתֵנוּ׃", | 9.8. "And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.", |
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17. Hebrew Bible, Zechariah, 12.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 372 | 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.", |
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18. Hebrew Bible, 1 Chronicles, 22.14-22.16, 29.2 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 287| 22.14. "וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית־יְהוָה זָהָב כִּכָּרִים מֵאָה־אֶלֶף וְכֶסֶף אֶלֶף אֲלָפִים כִּכָּרִים וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִשְׁקָל כִּי לָרֹב הָיָה וְעֵצִים וַאֲבָנִים הֲכִינוֹתִי וַעֲלֵיהֶם תּוֹסִיף׃", 22.15. "וְעִמְּךָ לָרֹב עֹשֵׂי מְלָאכָה חֹצְבִים וְחָרָשֵׁי אֶבֶן וָעֵץ וְכָל־חָכָם בְּכָל־מְלָאכָה׃", 22.16. "לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃", 29.2. "וּכְכָל־כֹּחִי הֲכִינוֹתִי לְבֵית־אֱלֹהַי הַזָּהָב לַזָּהָב וְהַכֶּסֶף לַכֶּסֶף וְהַנְּחֹשֶׁת לַנְּחֹשֶׁת הַבַּרְזֶל לַבַּרְזֶל וְהָעֵצִים לָעֵצִים אַבְנֵי־שֹׁהַם וּמִלּוּאִים אַבְנֵי־פוּךְ וְרִקְמָה וְכֹל אֶבֶן יְקָרָה וְאַבְנֵי־שַׁיִשׁ לָרֹב׃", 29.2. "וַיֹּאמֶר דָּוִיד לְכָל־הַקָּהָל בָּרְכוּ־נָא אֶת־יְהוָה אֱלֹהֵיכֶם וַיְבָרֲכוּ כָל־הַקָּהָל לַיהוָה אֱלֹהֵי אֲבֹתֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ לַיהוָה וְלַמֶּלֶךְ׃", | 22.14. "Now, behold, in my straits I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight, for it is in abundance; timber also and stone have I prepared; and thou mayest add thereto.", 22.15. "Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all men that are skilful in any manner of work;", 22.16. "of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’", 29.2. "Now I have prepared with all my might for the house of my God the gold for the things of gold, and the silver for the things of silver, and the brass for the things of brass, the iron for the things of iron, and wood for the things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.", |
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19. Hebrew Bible, Nehemiah, 9.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soteria (in christianity), jewish precedent for Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220| 9.13. "וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃", | 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;", |
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20. Apollonius of Rhodes, Argonautica, 3.876-3.883 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •minorcan jewish women, artemisia, conversion to christianity •minorcan jewish women, theodoruss wife, conversion to christianity Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 170| 3.876. οἵη δὲ λιαροῖσιν ἐφʼ ὕδασι Παρθενίοιο, 3.877. ἠὲ καὶ Ἀμνισοῖο λοεσσαμένη ποταμοῖο 3.878. χρυσείοις Λητωὶς ἐφʼ ἅρμασιν ἑστηυῖα 3.879. ὠκείαις κεμάδεσσι διεξελάσῃσι κολώνας, 3.880. τηλόθεν ἀντιόωσα πολυκνίσου ἑκατόμβης· 3.881. τῇ δʼ ἅμα νύμφαι ἕπονται ἀμορβάδες, αἱ μὲν ἐπʼ αὐτῆς 3.882. ἀγρόμεναι πηγῆς Ἀμνισίδος, ἂν δὲ δὴ ἄλλαι 3.883. ἄλσεα καὶ σκοπιὰς πολυπίδακας· ἀμφὶ δὲ θῆρες | |
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| 21. Septuagint, Esther, 21.2, 24.1-24.2, 24.4-24.5, 24.10, 27.1-27.3, 28.5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •minorcan jewish women, theodoruss wife, conversion to christianity •minorcan jewish women, artemisia, conversion to christianity •minorcan jewish women, innocentiuss widowed sister-in-law, conversion to christianity Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 168, 170, 171, 172, 174 |
| 22. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 271, 287, 408 |
23. Septuagint, Ecclesiasticus (Siracides), 39.2-39.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 404 | 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; |
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| 24. Septuagint, Wisdom of Solomon, 101 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •christianity/christians, and alexandria’s jewish community Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 348 |
25. Philo of Alexandria, On Husbandry, 79-80, 82, 81 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 168, 169, 170, 171, 172, 173, 174 | 81. Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII. |
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| 26. Philo of Alexandria, Plant., 18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 247 |
27. Ovid, Metamorphoses, 3.163-3.172 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •minorcan jewish women, artemisia, conversion to christianity •minorcan jewish women, theodoruss wife, conversion to christianity Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 170| 3.163. Hic dea silvarum venatu fessa solebat 3.164. virgineos artus liquido perfundere rore. 3.165. Quo postquam subiit, nympharum tradidit uni 3.166. armigerae iaculum pharetramque arcusque retentos; 3.167. altera depositae subiecit bracchia pallae, 3.168. vincla duae pedibus demunt; nam doctior illis 3.169. Ismenis Crocale sparsos per colla capillos 3.170. conligit in nodum, quamvis erat ipsa solutis. 3.171. Excipiunt laticem Nepheleque Hyaleque Rhanisque 3.172. et Psecas et Phiale funduntque capacibus urnis. | |
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28. Philo of Alexandria, On The Contemplative Life, 40-63, 75-79, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 168, 169, 170, 171, 172, 173, 174 | 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. |
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| 29. Philo of Alexandria, On The Cherubim, 356 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 404 |
30. Philo of Alexandria, On The Special Laws, 4.123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 247 | 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. |
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31. Philo of Alexandria, On The Creation of The World, 146 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 247 | 146. Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image. |
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32. Ignatius, To The Ephesians, 9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: 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. |
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33. New Testament, John, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 409| 20.29. λέγει αὐτῷ [ὁ] Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. | 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed." |
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34. New Testament, Romans, 5.4, 7.1, 14.1-14.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish christianity •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 196, 236; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129| 5.4. ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 7.1. Ἢ ἀγνοεῖτε, ἀδελφοί, γινώσκουσιν γὰρ νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφʼ ὅσον χρόνον ζῇ; 14.1. Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. 14.2. ὃς μὲν πιστεύει φαγεῖν πάντα, ὁ δὲ ἀσθενῶν λάχανα ἐσθίει. 14.3. ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω, ὁ θεὸς γὰρ αὐτὸν προσελάβετο. 14.4. σὺ τίς εἶ ὁ κρίνων ἀλλότριον οἰκέτην; τῷ ἰδίῳ κυρίῳ στήκει ἢ πίπτει· σταθήσεται δέ, δυνατεῖ γὰρ ὁ κύριος στῆσαι αὐτόν. 14.5. ὃς μὲν [γὰρ] κρίνει ἡμέραν παρʼ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω· 14.6. ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ. καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ. 14.7. Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ ἀποθνήσκει· 14.8. ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τῷ κυρίῳ ἀποθνήσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν. 14.9. εἰς τοῦτο γὰρ Χριστὸς ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. 14.10. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ θεοῦ· 14.11. γέγραπται γάρ 14.12. ἄρα [οὖν] ἕκαστος ἡμῶν περὶ ἑαυτοῦ λόγον δώσει [τῷ θεῷ]. 14.13. Μηκέτι οὖν ἀλλήλους κρίνωμεν· ἀλλὰ τοῦτο κρίνατε μᾶλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον. 14.14. οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν. 14.15. εἰ γὰρ διὰ βρῶμα ὁ ἀδελφός σου λυπεῖται, οὐκέτι κατὰ ἀγάπην περιπατεῖς. μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε ὑπὲρ οὗ Χριστὸς ἀπέθανεν. | 5.4. and perseverance, proven character; and proven character, hope: 7.1. Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.2. One man has faith to eat all things, but he who is weak eats only vegetables. 14.3. Don't let him who eats despise him who doesn't eat. Don't let him who doesn't eat judge him who eats, for God has received him. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.'" 14.12. So then each one of us will give account of himself to God. 14.13. Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. |
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35. New Testament, Galatians, 2.13-2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish christianity •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26, 27; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129| 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; | 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? |
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36. New Testament, Ephesians, 2.21-2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 284| 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. | 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. |
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37. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 553| 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, | 1.15. who is the image of the invisible God, the firstborn of all creation. |
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38. New Testament, Apocalypse, 2.15-2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26, 27| 2.15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 2.16. μετανόησον οὖν· εἰ δὲ μή, ἔρχομαί σοι ταχύ, καὶ πολεμήσω μετʼ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου. 2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 2.18. ?καὶ τῷ ἀγγέλῳ τῷ ἐν Θυατείροις ἐκκλησίας γράψον Τάδε λέγει ὁ υἱὸς τοῦ θεοῦ, ὁ ἔχωντοὺς ὀφθαλμοὺς [αὐτοῦ] ὡςφλόγαπυρόε, καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, 2.19. Οἶδά σου τὰ ἔργα, καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων. 2.20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. | 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.18. "To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: 2.19. I know your works, your love, faith, service, patient endurance, and that your last works are more than the first. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. |
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39. New Testament, Acts, 1.8, 2.4, 2.17-2.21, 4.9, 6.11, 6.13-6.14, 7.2-7.53, 7.57-7.58, 8.9, 8.11, 9.4, 9.22, 10.9-10.16, 10.28, 11.5, 11.27-11.29, 13.1-13.3, 15.25-15.28, 15.32, 19.4-19.7, 21.10-21.12, 26.2-26.24, 26.27, 27.31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 253; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 92; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 128; Levison (2009), Filled with the Spirit, 284, 287, 337, 342, 352, 360, 363| 1.8. ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς. 2.17. 2.18. 2.19. 2.20. 2.21. 4.9. εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται, 6.11. τότε ὑπέβαλον ἄνδρας λέγοντας ὅτι Ἀκηκόαμεν αὐτοῦ λαλοῦντος ῥήματα βλάσφημα εἰς Μωυσῆν καὶ τὸν θεόν· 6.13. ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου, 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. 7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός· 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. 7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. 7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; 7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; 7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; 7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 7.57. κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπʼ αὐτόν, 7.58. καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.22. Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός. 10.9. Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.10. ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.11. καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 10.12. ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. 10.13. καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14. ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. 10.15. καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.16. τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν. 10.28. ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον· 11.5. ἤμην ἐν πόλει Ἰόππῃ προσευχόμενος καὶ εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ· 11.27. ΕΝ ΤΑΥΤΑΙΣ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ κατῆλθον ἀπὸ Ἰεροσολύμων προφῆται εἰς Ἀντιόχειαν· 11.28. ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου. 11.29. τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς· 13.1. Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος. 13.2. Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 13.3. τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν. 15.25. ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, 15.26. ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 15.27. ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 15.28. ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· 15.32. Ἰούδας τε καὶ Σίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν· 19.4. εἶπεν δὲ Παῦλος Ἰωάνης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν. 19.5. ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ· 19.6. καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον. 19.7. ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα. 21.10. Ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἄγαβος, 21.11. καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν. 21.12. ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἰερουσαλήμ. 26.2. Περὶ πάντων ὧν ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ Ἀγρίππα, ἥγημαι ἐμαυτὸν μακάριον ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖσθαι, 26.3. μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ἰουδαίους ἐθῶν τε καὶ ζητημάτων· διὸ δέομαι μακροθύμως ἀκοῦσαί μου. 26.4. Τὴν μὲν οὖν βίωσίν μου ἐκ νεότητος τὴν ἀπʼ ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν τε Ἰεροσολύμοις ἴσασι πάντες Ἰουδαῖοι, 26.5. προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. 26.6. καὶ νῦν ἐπʼ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος, 26.7. εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι· περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ· 26.8. τί ἄπιστον κρίνεται παρʼ ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει; 26.9. Ἐγὼ μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς τὸ ὄνομα Ἰησοῦ τοῦ Ναζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι· 26.10. ὃ καὶ ἐποίησα ἐν Ἰεροσολύμοις, καὶ πολλούς τε τῶν ἁγίων ἐγὼ ἐν φυλακαῖς κατέκλεισα τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον, 26.11. καὶ κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος αὐτοῖς ἐδίωκον ἕως καὶ εἰς τὰς ἔξω πόλεις. 26.12. Ἐν οἷς πορευόμενος εἰς τὴν Δαμασκὸν μετʼ ἐξουσίας καὶ ἐπιτροπῆς τῆς τῶν ἀρχιερέων 26.13. ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· 26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. 26.15. ἐγὼ δὲ εἶπα Τίς εἶ, κύριε; ὁ δὲ κύριος εἶπεν Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 26.16. ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου· εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδές με ὧν τε ὀφθήσομαί σοι, 26.17. ἐξαιρούμενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὓς ἐγὼ ἀποστέλλω σε ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, 26.18. τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ. 26.19. Ὅθεν, βασιλεῦ Ἀγρίππα, οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ, 26.20. ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε καὶ Ἰεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας. 26.21. ἕνεκα τούτων με Ἰουδαῖοι συλλαβόμενοι ἐν τῷ ἱερῷ ἐπειρῶντο διαχειρίσασθαι. 26.22. ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, 26.23. εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. 26.24. Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγάλῃ τῇ φωνῇ φησίν Μαίνῃ, Παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει. 26.27. πιστεύεις, βασιλεῦ Ἀγρίππα, τοῖς προφήταις; οἶδα ὅτι πιστεύεις. 27.31. εἶπεν ὁ Παῦλος τῷ ἑκατοντάρχῃ καὶ τοῖς στρατιώταις Ἐὰν μὴ οὗτοι μείνωσιν ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι οὐ δύνασθε. | 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, 6.11. Then they secretly induced men who said, "We have heard him speak blasphemous words against Moses and God." 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. "This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!" 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat!" 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 11.5. "I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me, 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them." 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus." 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7. They were about twelve men in all. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'" 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 26.2. "I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews, 26.3. especially because you are expert in all customs and questions which are among the Jews. Therefore I beg you to hear me patiently. 26.4. "Indeed, all the Jews know my way of life from my youth up, which was from the beginning among my own nation and at Jerusalem; 26.5. having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. 26.6. Now I stand here to be judged for the hope of the promise made by God to our fathers, 26.7. which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! 26.8. Why is it judged incredible with you, if God does raise the dead? 26.9. "I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.10. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.12. "Whereupon as I journeyed to Damascus with the authority and commission from the chief priests, 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. "I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.17. delivering you from the people, and from the Gentiles, to whom I send you, 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.19. "Therefore, King Agrippa, I was not disobedient to the heavenly vision, 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 26.21. For this reason the Jews seized me in the temple, and tried to kill me. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come, 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles." 26.24. As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane!" 26.27. King Agrippa, do you believe the prophets? I know that you believe." 27.31. Paul said to the centurion and to the soldiers, "Unless these stay in the ship, you can't be saved." |
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40. New Testament, 2 Timothy, 1.6-1.7, 3.6-3.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity •minorcan jewish women, theodoruss wife, conversion to christianity Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 169; Levison (2009), Filled with the Spirit, 423| 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. 3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7. πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. | 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. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7. always learning, and never able to come to the knowledge of the truth. |
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41. New Testament, 2 Corinthians, 6.6-6.7, 6.14-6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 284, 423| 6.6. ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, 6.7. ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, διὰ δόξης 6.14. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, ἢ τίς κοινωνία φωτὶ πρὸς σκότος; 6.15. τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι | |
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| 42. New Testament, 2 John, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26, 27 |
43. New Testament, 1 Thessalonians, 5.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish-christianity, jewish christians Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 48| 5.27. Ἐνορκίζω ὑμᾶς τὸν κύριον ἀναγνωσθῆναι τὴν ἐπιστολὴν πᾶσιν τοῖς ἀδελφοῖς. | 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers. |
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44. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 102, 103, 155; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 172; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 129; Levison (2009), Filled with the Spirit, 284, 287, 337| 1.26. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς· 1.27. ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά, 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, [καὶ] τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 3.5. τί οὖν ἐστὶν Ἀπολλώς; τί δέ ἐστιν Παῦλος; διάκονοι διʼ ὧν ἐπιστεύσατε, καὶ ἑκάστῳ ὡς ὁ κύριος ἔδωκεν. 3.6. ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν· 3.7. ὥστε οὔτε ὁ φυτεύων ἐστίν τι οὔτε ὁ ποτίζων, ἀλλʼ ὁ αὐξάνων θεός. 3.8. ὁ φυτεύων δὲ καὶ ὁ ποτίζων ἕν εἰσιν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήμψεται κατὰ τὸν ἴδιον κόπον, θεοῦ γάρ ἐσμεν συνεργοί· 3.9. θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. 3.10. Κατὰ τὴν χάριν τοῦ θεοῦ τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἄλλος δὲ ἐποικοδομεῖ. ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ· 3.11. θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός· 3.12. εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 3.13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 3.14. εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται· 3.15. εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 3.16. Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 3.17. εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. 5.6. Οὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ; 5.9. Ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις, 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 6.9. ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.12. Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 6.15. οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 6.16. ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν. 6.19. ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; 8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 8.2. ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ. 8.3. εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ αὐτοῦ. 8.4. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 8.5. καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 8.8. βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν. 8.9. βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. 8.10. ἐὰν γάρ τις ἴδῃ [σὲ] τὸν ἔχοντα γνῶσιν ἐν εἰδωλίῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; 8.11. ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν. 9.13. οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται; 9.24. Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 11.3. Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. 11.4. πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ· 11.5. πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς, ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. 11.6. εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω. 11.7. ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. 11.8. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰγυνὴ ἐξ ἀνδρός· 11.9. καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. 11.10. διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. 11.11. πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ· 11.12. ωσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ. 11.13. ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; 11.14. οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστίν, 11.15. γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστίν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ. 11.16. Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ. 11.17. Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20. Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21. ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33. ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34. εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. 14.14. ἐὰν [γὰρ] προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν. | 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 3.8. Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor. 3.9. For we are God's fellow workers. Youare God's farming, God's building. 3.10. According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 5.6. Your boasting is not good. Don't you know that a little yeastleavens the whole lump? 5.9. I wrote to you in my letter to have no company with sexual sinners; 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals, 6.12. "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh." 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own, 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. |
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45. New Testament, 1 Peter, 2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 284| 2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· | 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. |
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46. New Testament, Matthew, 5.23-5.24, 8.25, 9.21-9.22, 10.7-10.16, 10.34-10.36, 13.16, 14.30, 20.28, 24.5, 26.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish christianity •soteria (in christianity), jewish precedent for Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26, 102, 103, 155, 553; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220| 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 8.25. καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες Κύριε, σῶσον, ἀπολλύμεθα. 9.21. ἔλεγεν γὰρ ἐν ἑαυτῇ Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι. 9.22. ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 10.9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 10.11. εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 10.12. εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν· 10.13. καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπʼ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἐπιστραφήτω. 10.14. καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. 10.15. ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 13.16. ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα [ὑμῶν] ὅτι ἀκούουσιν. 14.30. βλέπων δὲ τὸν ἄνεμον ἐφοβήθη, καὶ ἀρξάμενος καταποντίζεσθαι ἔκραξεν λέγων Κύριε, σῶσόν με. 20.28. ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. 26.37. καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. | 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying!" 9.21. for she said within herself, "If I just touch his garment, I will be made well." 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 13.16. "But blessed are your eyes, for they see; and your ears, for they hear. 14.30. But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, "Lord, save me!" 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." 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. |
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47. Anon., Didache, 6.1, 8.1-8.2, 11.1-11.2, 11.5-11.6, 11.8-11.10, 12.5, 14.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26, 27; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 126, 128; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 175 | 4. My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. |
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48. Josephus Flavius, Jewish Antiquities, 18.255, 19.299 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minorcan jewish women, artemisia, conversion to christianity •minorcan jewish women, theodoruss wife, conversion to christianity •christianity as jewish protest movement Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 170; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 180 | 18.255. Hereupon Caius was angry at her, and sent her with Herod into banishment, and gave her estate to Agrippa. And thus did God punish Herodias for her envy at her brother, and Herod also for giving ear to the vain discourses of a woman. 19.299. 3. When the king had settled the high priesthood after this manner, he returned the kindness which the inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made Silas the general of his forces, as a man who had partaken with him in many of his troubles. |
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| 49. Ignatius, To The Magnesians, 9, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26 |
50. New Testament, Luke, 1.6, 1.8-1.9, 1.11, 1.19, 1.80, 5.37, 7.16, 8.36, 8.48, 8.50, 10.3-10.12, 12.11-12.12, 14.1-14.4, 21.4, 24.49 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish christianity •jew/jewish, relationship to christianity •minorcan jewish women, artemisia, conversion to christianity •minorcan jewish women, theodoruss wife, conversion to christianity •hellenistic jewish christianity •soteria (in christianity), jewish precedent for •jewish feasting and feasting literature see under (see also under christianity, early), responses to the greco-roman symposium Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 26, 155; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 242; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 170; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 134; Levison (2009), Filled with the Spirit, 337, 352, 385| 1.6. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.19. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα· 1.80. Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ὴμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν Ἰσραήλ. 5.37. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται· 7.16. Ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. 8.36. ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. 8.48. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην. 8.50. ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ Μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται. 10.3. ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. 10.4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 10.5. εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. 10.6. καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. 10.7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 10.8. καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, 10.9. ἐσθίετε τὰ παρατιθέμενα ὑμῖν, καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς Ἤγγικεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 10.10. εἰς ἣν δʼ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε 10.11. Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ. 10.12. λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ. 12.11. Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς [ἢ τί] ἀπολογήσησθε ἢ τί εἴπητε· 12.12. τὸ γὰρ ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ ἃ δεῖ εἰπεῖν. 14.1. Καὶ ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων [τῶν] Φαρισαίων σαββάτῳ φαγεῖν ἄρτον καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν. 14.2. καὶ ἰδοὺ ἄνθρωπός τις ἦν ὑδρωπικὸς ἔμπροσθεν αὐτοῦ. 14.3. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς τοὺς νομικοὺς καὶ Φαρισαίους λέγων Ἔξεστιν τῷ σαββάτῳ θεραπεῦσαι ἢ οὔ; οἱ δὲ ἡσύχασαν. 14.4. καὶ ἐπιλαβόμενος ἰάσατο αὐτὸν καὶ ἀπέλυσεν. 21.4. πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. 24.49. καὶ ἰδοὺ ἐγὼ ἐξαποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφʼ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν. | 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.8. Now it happened, while he executed the priest's office before God in the order of his division, 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.80. The child was growing, and becoming strong in spirit, and was in the desert until the day of his public appearance to Israel. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!" 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace." 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed." 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say, 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.12. for the Holy Spirit will teach you in that same hour what you must say." 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.2. Behold, a certain man who had dropsy was in front of him. 14.3. Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?" 14.4. But they were silent. He took him, and healed him, and let him go. 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on." 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high." |
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51. New Testament, Mark, 3.4, 5.23, 5.28, 5.34, 6.56, 10.52, 13.20, 14.53-14.65, 24.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soteria (in christianity), jewish precedent for •christianity, renunciation of jewish law Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 220; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 102| 3.4. καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 5.23. καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 5.28. ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 6.56. καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγροὺς ἐν ταῖς ἀγοραῖς ἐτἵθεσαν τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥψαντο αὐτοῦ ἐσώζοντο. 10.52. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ. 13.20. καὶ εἰ μὴ ἐκολόβωσεν Κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ· ἀλλὰ διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας. 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.55. οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56. πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57. καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59. καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61. ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64. ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. | 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live." 5.28. For she said, "If I just touch his clothes, I will be made well." 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 6.56. Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying, 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. |
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| 52. Tosefta, Hulin, 2.20-2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •christianity, renunciation of jewish law Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 101 |
53. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 363 | 432c. "Souls therefore, all possessed of this power, which is innate but dim and hardly manifest, nevertheless oftentimes disclose its flower and radiance in dreams, and some in the hour of death, when the body becomes cleansed of all impurities and attains a temperament adapted to this end, a temperament through which the reasoning and thinking faculty of the souls is relaxed and released from their present state as they range amid the irrational and imaginative realms of the future. It is not true, as Euripides says, that The best of seers is he that guesses well; no, the best of seers is the intelligent man, following the guidance of that in his soul which possesses sense and which, with the help of reasonable probability, leads him on his way. But that which foretells the future, like a tablet without writing, |
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54. Anon., Epistle of Barnabas, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 284; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 | 4.3. The last offence is at hand, concerning which the scripture speaketh, as Enoch saith. For to this end the Master hath cut the seasons and the days short, that His beloved might hasten and come to His inheritance. 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. |
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55. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 363 | 589d. which re-echo it as it rises from the depths of the earth and strikes them, whereas through everything else it slips unnoticed; so the messages of daemons pass through all other men, but find an echo in those only whose character is untroubled and soul unruffled, the very men in fact we call holy and daemonic. In popular belief, on the other hand, it is only in sleep that men receive inspiration from on high; and the notion that they are so influenced when awake and in full possession of their faculties is accounted strange and incredible. This is like supposing that a musician uses his lyre when the strings are slack, but does not touch or play it when it has been adjusted to a scale and attuned. This belief arises from ignorance of the cause of this insensibility: |
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| 56. Clement of Alexandria, Extracts From The Prophets, 2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christianity, jewish scriptures in Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 |
57. Clement of Alexandria, Excerpts From Theodotus, 67 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 191 | 67. 'When we were in the flesh' the Apostle says, as if he were already speaking without the body. Now he says that he means by flesh that weakness which was an offshoot of the Woman on high. And when the Saviour says to Salome that death will reign as long as women bear, he does not speak in reproach of birth since it is necessary for the salvation of the believers. For this birth must be until the previously reckoned seed be put forth. But he is alluding to the Woman on high whose passions became creation when she put forth those beings that were without form. On her account the Saviour came down to drag us out from passion and to adopt us to himself. |
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| 58. Tertullian, On Idolatry, 4.2-4.3, 15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christianity, jewish scriptures in Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 |
| 59. Tertullian, On The Apparel of Women, 1.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christianity, jewish scriptures in Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15 |
| 60. Tertullian, On The Flesh of Christ, 19.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 229 |
| 61. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 62. Tertullian, On The Soul, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •minorcan jewish women, artemisia, conversion to christianity Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 172 |
63. Athenagoras, Apology Or Embassy For The Christians, 24, 26, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 | 25. These angels, then, who have fallen from heaven, and haunt the air and the earth, and are no longer able to rise to heavenly things, and the souls of the giants, which are the demons who wander about the world, perform actions similar, the one (that is, the demons) to the natures they have received, the other (that is, the angels) to the appetites they have indulged. But the prince of matter, as may be seen merely from what transpires, exercises a control and management contrary to the good that is in God: - ofttimes this anxious thought has crossed my mind, Whether 'tis chance or deity that rules The small affairs of men; and, spite of hope As well as justice, drives to exile some Stripped of all means of life, while others still Continue to enjoy prosperity. Prosperity and adversity, contrary to hope and justice, made it impossible for Euripides to say to whom belongs the administration of earthly affairs, which is of such a kind that one might say of it:- How then, while seeing these things, can we say There is a race of gods, or yield to laws? The same thing led Aristotle to say that the things below the heaven are not under the care of Providence, although the eternal providence of God concerns itself equally with us below - The earth, let willingness move her or not, Must herbs produce, and thus sustain my flocks, - and addresses itself to the deserving individually, according to truth and not according to opinion; and all other things, according to the general constitution of nature, are provided for by the law of reason. But because the demoniac movements and operations proceeding from the adverse spirit produce these disorderly sallies, and moreover move men, some in one way and some in another, as individuals and as nations, separately and in common, in accordance with the tendency of matter on the one hand, and of the affinity for divine things on the other, from within and from without - some who are of no mean reputation have therefore thought that this universe is constituted without any definite order, and is driven here and there by an irrational chance. But they do not understand, that of those things which belong to the constitution of the whole world there is nothing out of order or neglected, but that each one of them has been produced by reason, and that, therefore, they do not transgress the order prescribed to them; and that man himself, too, so far as He that made him is concerned, is well ordered, both by his original nature, which has one common character for all, and by the constitution of his body, which does not transgress the law imposed upon it, and by the termination of his life, which remains equal and common to all alike; but that, according to the character peculiar to himself and the operation of the ruling prince and of the demons his followers, he is impelled and moved in this direction or in that, notwithstanding that all possess in common the same original constitution of mind. |
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| 64. Justin, Dialogue With Trypho, 8.1-8.2, 16.2-16.3, 23.4, 48.4, 92.2, 137.3, 141.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 89, 102; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 82 |
| 65. Justin, First Apology, 14.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 128, 129 |
| 66. Clement of Alexandria, Miscellanies, 3.45.3, 3.46.5, 3.93.1, 4.93.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 188 |
67. Tertullian, Apology, 37.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 175| 37.4. reliquimus templa.1 Cui bello non idonei, non prompti fuissemus, etiam inpares copiis, qui tam libenter trucidamur, si non apud istam disciplinam magis occidi liceret quam occidere? | |
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| 68. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •christianity, renunciation of jewish law Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 107 |
| 69. Pliny The Younger, Letters, 10.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129 |
| 70. Irenaeus, Refutation of All Heresies, 1.6.3, 1.10.1, 2.19.7, 2.22.4, 2.26.1, 2.26.3, 2.28.9, 3.10.1, 4.17.5-4.17.6, 4.18.1-4.18.4, 5.20.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 239 |
| 71. Pliny The Younger, Letters, 10.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129 |
| 72. Origen, Dialogue With Heraclides, 10.16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 229 |
73. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 168, 169, 170, 171, 172, 173, 174| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. b What is the verse /b from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; b You are He Who took me out [ i gozi /i ] of my mother’s womb” /b (Psalms 71:6). b From where may /b it b be inferred that this /b word: b “ i Gozi /i ,” is a term of administering an oath? As it is written: “Cut off [ i gozi /i ] your hair and cast it away” /b (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., b And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? /b It is comparable b to a nut placed in a basin /b full b of water, /b floating on top of the water. If b a person puts his finger on top of /b the nut, b it sinks /b either b in this direction or in that direction. /b ,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, the b fetus resides in the lower compartment /b of the womb; in the b middle /b three months, the b fetus resides in the middle compartment; /b and during the b last /b three months of pregcy the b fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is /b what causes b labor pains. /b ,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: b And this is /b the explanation for b that which we learned /b in a i baraita /i : b The labor pains experienced by /b a woman who gives birth to b a female are greater than /b those b experienced by /b a woman who gives birth to b a male. /b The Gemara will explain this below., b And Rabbi Elazar says: What is the verse /b from which it is derived that a fetus initially resides in the lower part of the womb? b “When I was made in secret, and I was woven together in the lowest parts of the earth” /b (Psalms 139:15). Since it b is not stated: I resided /b in the lowest parts of the earth, b but rather: “I was woven together /b in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: b What is different /b about b the labor pains experienced by /b a woman who gives birth to b a female, /b that they b are greater than those experienced by /b a woman who gives birth to b a male? /b The Gemara answers: b This /b one, a male fetus, b emerges in the manner in which it engages in intercourse. /b Just as a male engages in intercourse facing downward, so too, it is born while facing down. b And that /b one, a female fetus, b emerges in the manner in which it engages in intercourse, /b i.e., facing upward. Consequently, b that /b one, a female fetus, b turns its face around /b before it is born, b but this /b one, a male fetus, b does not turn its face around /b before it is born.,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, b sexual intercourse is difficult /b and harmful b for the woman and is also difficult for the offspring. /b During the b middle /b three months, intercourse is b difficult for the woman but is beneficial for the offspring. /b During the b last /b three months, sexual intercourse is b beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b ,The Sages b taught /b in a i baraita /i : With regard to b one who engages in intercourse /b with his wife b on the ninetieth day /b of her pregcy, b it is as though he spills /b her b blood. /b The Gemara asks: b How does one know /b that it is the ninetieth day of her pregcy? b Rather, Abaye says: One should go ahead and engage in intercourse /b with his wife even if it might be the ninetieth day, b and /b rely on God to prevent any ensuing harm, as the verse states: b “The Lord preserves the simple” /b (Psalms 116:6).,§ b The Sages taught: There are three partners in /b the creation of b a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which /b the following body parts are formed: The b bones, /b the b sinews, /b the b nails, /b the b brain that is in its head, and /b the b white of the eye. His mother emits red seed, from which /b are formed the b skin, /b the b flesh, /b the b hair, and /b the b black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, /b his b countece [ i ukelaster /i ], eyesight, hearing of the ear, /b the capability of b speech /b of b the mouth, /b the capability of b walking /b with b the legs, understanding, and wisdom. /b , b And when /b a person’s b time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of /b the person’s b father and mother before them. Rav Pappa said: This /b is in accordance with the adage b that people say: Remove the salt /b from a piece of meat, b and /b you may then b toss the meat to a dog, /b as it has become worthless.,§ b Rav Ḥina bar Pappa taught: What /b is the meaning of that b which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” /b (Job 9:10)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that if one b puts an article in a flask, /b even if the flask is b tied and its opening /b faces b upward, it is uncertain whether /b the item b is preserved /b from getting lost, b and it is uncertain whether it is not preserved /b from being lost. b But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening /b faces b downward, and /b yet the fetus b is preserved. /b , b Another matter /b that demonstrates the difference between the attributes of God and the attributes of people is that when b a person places his articles on a scale /b to be measured, b the heavier /b the item b is, /b the more b it descends. But /b when b the Holy One, Blessed be He, /b forms a fetus, b the heavier the offspring gets, /b the more b it ascends upward /b in the womb., b Rabbi Yosei HaGelili taught: What /b is the meaning of that b which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” /b (Psalms 139:14)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person plants seeds /b of different species b in /b one b garden bed, each and every one /b of the seeds b emerges /b as a grown plant b according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of /b the seeds, i.e., those of both the father and the mother, b emerge /b when the offspring is formed b as one /b sex., b Alternatively, /b when b a dyer puts herbs in a cauldron [ i leyora /i ], they all emerge as one color /b of dye, b whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, /b and b each and every one /b of the seeds b emerges as its own type. /b In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., b Rav Yosef taught: What /b is the meaning of that b which is written: /b “And on that day you shall say: b I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” /b (Isaiah 12:1)? b With regard to what /b matter b is the verse speaking? /b ,It is referring, for example, b to two people who left /b their homes to go b on a business /b trip. b A thorn penetrated /b the body b of one of them, /b and he was consequently unable to go with his colleague. b He started blaspheming and cursing /b in frustration. b After a period of time, he heard that the ship of the other /b person b had sunk in the sea, /b and realized that the thorn had saved him from death. He then b started thanking /b God b and praising /b Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. b Therefore, it is stated /b at the end of the verse: b “Your anger is turned away, and You comfort me.” /b , b And this /b statement b is /b identical to b that which Rabbi Elazar said: What /b is the meaning of that b which is written: /b “Blessed be the Lord God, the God of Israel, b Who does wondrous things alone; and blessed be His glorious name forever” /b (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that b even the one for whom the miracle was performed does not recognize the miracle /b that was performed for b him. /b , b Rabbi Ḥanina bar Pappa taught: What /b is the meaning of that b which is written: “You measure [ i zerita /i ] my going about [ i orḥi /i ] and my lying down [ i riv’i /i ], and are acquainted with all my ways” /b (Psalms 139:3)? This verse b teaches that a person is not created from the entire drop /b of semen, b but from its clear /b part. i Zerita /i can mean to winnow, while i orḥi /i and i riv’i /i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. b The school of Rabbi Yishmael taught a parable: /b This matter is comparable b to a person who winnows /b grain b in the granary; he takes the food and leaves the waste. /b ,This is b in accordance with /b a statement b of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written /b in one of King David’s psalms: b “For You have girded me [ i vatazreni /i ] with strength for battle” /b (II Samuel 22:40), without the letter i alef /i in i vatazreni /i ; b and it is written /b in another psalm: b “Who girds me [ i hame’azreni /i ] with strength” /b (Psalms 18:33), with an i alef /i in i hame’azreini /i . What is the difference between these two expressions? b David said before the Holy One, Blessed be He: Master of the Universe, You selected me [ i zeiritani /i ], /b i.e., You separated between the procreative part and the rest of the semen in order to create me, b and You have girded me [ i zeraztani /i ] with strength. /b , b Rabbi Abbahu taught: What /b is the meaning of that b which is written /b in Balaam’s blessing: b “Who has counted the dust of Jacob, or numbered the stock [ i rova /i ] of Israel” /b (Numbers 23:10)? The verse b teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ i revi’iyyoteihem /i ], /b anticipating the time b when the drop from which the righteous person will be created will arrive. /b , b And /b it was b due to this matter /b that b the eye of wicked Balaam went blind. He said: Should /b God, b who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded /b as a divine punishment, b as it is written: “The saying of the man whose eye is shut” /b (Numbers 24:3)., b And this /b statement b is /b the same as that b which Rabbi Yoḥa said: What /b is the meaning of that b which is written, /b with regard to Leah’s conceiving Issachar: b “And he lay with her that night” /b (Genesis 30:16)? The verse b teaches that the Holy One, Blessed be He, contributed to that act. /b The manner in which God contributed to this act is derived from another verse, b as it is stated: “Issachar is a large-boned [ i garem /i ] donkey” /b (Genesis 49:14). This teaches that God directed Jacob’s b donkey /b toward Leah’s tent so that he would engage in intercourse with her, thereby b causing [ i garam /i ] /b Leah’s conceiving b Issachar. /b ,§ b Rabbi Yitzḥak says /b that b Rabbi Ami says: /b The sex of a fetus is determined at the moment of conception. If the b woman emits seed first, she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” /b (Leviticus 12:2)., b The Sages taught: At first, /b people b would say /b that if the b woman emits seed first she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female. But the Sages did not explain /b from which verse this b matter /b is derived, b until Rabbi Tzadok came and explained /b that b it /b is derived from the following verse: b “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” /b (Genesis 46:15). From the fact that the verse b attributes the males to the females, /b as the males are called: The sons of Leah, b and /b it attributes b the females to the males, /b in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” /b (I Chronicles 8:40). b Is it in a person’s power to have many sons and sons’ sons? Rather, because /b |
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| 74. Nag Hammadi, The Paraphrase of Shem, 26.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish-christianity, jewish christians Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 97 |
| 75. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 33, 79, 90 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 553 |
76. Origen, Commentary On Matthew, 11.12, 14.2, 16.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 553 | 11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1 14.2. So much then for the more common understanding of the two or three whom the Word exhorts to be in agreement. But now let us also touch upon another interpretation which was uttered by some one of our predecessors, exhorting those who were married to sanctity and purity; for by the two, he says, whom the Word desires to agree on earth, we must understand the husband and wife, who by agreement defraud each other of bodily intercourse that they may give themselves unto prayer; 1 Corinthians 7:5 when if they pray for anything whatever that they shall ask, they shall receive it, the request being granted to them by the Father in heaven of Jesus Christ on the ground of such agreement. And this interpretation does not appear to me to cause dissolution of marriage, but to be an incitement to agreement, so that if the one wished to be pure, but the other did not desire it, and on this account he who willed and was able to fulfil the better part, condescended to the one who had not the power or the will, they would not both have the accomplishment from the Father in heaven of Jesus Christ, of anything whatever that they might ask. |
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77. Origen, On First Principles, 3.4.2, 4.4.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity •christianity, jewish scriptures in Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 229; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152 | 3.4.2. Now, of these opinions, let us first discuss that which is maintained by some, that there is in us a good and heavenly soul, and another earthly and inferior; and that the better soul is implanted within us from heaven, such as was that which, while Jacob was still in the womb, gave him the prize of victory in supplanting his brother Esau, and which in the case of Jeremiah was sanctified from his birth, and in that of John was filled by the Holy Spirit from the womb. Now, that which they term the inferior soul is produced, they allege, along with the body itself out of the seed of the body, whence they say it cannot live or subsist beyond the body, on which account also they say it is frequently termed flesh. For the expression, The flesh lusts against the Spirit, they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: The life of all flesh is the blood thereof. For, from the circumstance that it is the diffusion of the blood throughout the whole flesh which produces life in the flesh, they assert that this soul, which is said to be the life of all flesh, is contained in the blood. This statement, moreover, that the flesh struggles against the spirit, and the spirit against the flesh; and the further statement, that the life of all flesh is the blood thereof, is, according to these writers, simply calling the wisdom of the flesh by another name, because it is a kind of material spirit, which is not subject to the law of God, nor can be so, because it has earthly wishes and bodily desires. And it is with respect to this that they think the apostle uttered the words: I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. And if one were to object to them that these words were spoken of the nature of the body, which indeed, agreeably to the peculiarity of its nature, is dead, but is said to have sensibility, or wisdom which is hostile to God, or which struggles against the spirit; or if one were to say that, in a certain degree, the flesh itself was possessed of a voice, which should cry out against the endurance of hunger, or thirst, or cold, or of any discomfort arising either from abundance or poverty, — they would endeavour to weaken and impair the force of such (arguments), by showing that there were many other mental perturbations which derive their origin in no respect from the flesh, and yet against which the spirit struggles, such as ambition, avarice, emulation, envy, pride, and others like these; and seeing that with these the human mind or spirit wages a kind of contest, they lay down as the cause of all these evils, nothing else than this corporal soul, as it were, of which we have spoken above, and which is generated from the seed by a process of traducianism. They are accustomed also to adduce, in support of their assertion, the declaration of the apostle, Now the works of the flesh are manifest, which are these, fornication, uncleanness, lasciviousness, idolatry, poisonings, hatred, contentions, emulations, wrath, quarrelling, dissensions, heresies, sects, envyings, drunkenness, revellings, and the like; asserting that all these do not derive their origin from the habits or pleasures of the flesh, so that all such movements are to be regarded as inherent in that substance which has not a soul, i.e., the flesh. The declaration, moreover, For you see your calling, brethren, how that not many wise men among you according to the flesh are called, would seem to require to be understood as if there were one kind of wisdom, carnal and material, and another according to the spirit, the former of which cannot indeed be called wisdom, unless there be a soul of the flesh, which is wise in respect of what is called carnal wisdom. And in addition to these passages they adduce the following: Since the flesh lusts against the Spirit, and the Spirit against the flesh, so that we cannot do the things that we would. What are these things now respecting which he says, that we cannot do the things that we would? It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, because if it has not a soul of its own, neither can it assuredly possess a will. It remains, then, that the will of this soul be intended which is capable of having a will of its own, and which certainly is opposed to the will of the spirit. And if this be the case, it is established that the will of the soul is something intermediate between the flesh and the spirit, undoubtedly obeying and serving that one of the two which it has elected to obey. And if it yield itself up to the pleasures of the flesh, it renders men carnal; but when it unites itself with the spirit, it produces men of the Spirit, and who on that account are termed spiritual. And this seems to be the meaning of the apostle in the words, But you are not in the flesh, but in the Spirit. |
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| 78. Cyprian, The Dress of Virgins, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 235 |
| 79. Origen, Homilies On Numbers, 28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •christianity, jewish scriptures in Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15 |
| 80. Eusebius of Caesarea, De Theophania (Fragmenta), 4.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103 |
| 81. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 3.54 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 236 |
| 82. Eusebius of Caesarea, Ecclesiastical History, 2.23.4, 2.23.7, 2.23.15, 2.23.18, 3.16, 3.25.5, 4.11.1, 4.14.2, 4.18.9, 4.21, 4.22.2-4.22.3, 4.22.8-4.22.9, 4.24, 6.37 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 229 |
| 83. Ambrose, On Paradise, 6.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 149 |
| 84. Pacian of Barcelona, Sermo De Baptismo, 2.1-2.3, 5.1, 6.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 237, 238, 239 |
| 85. Isidore of Pelusium, Epistulae, 1.271 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 217 |
| 86. Prudentius, Apotheosis, 909, 911-926, 910 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 149 |
| 87. Ambrose, On The Sacraments, 3.1.4-3.1.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 150 |
| 88. Basil of Caesarea, Letters, 199.47 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 217 |
| 89. Ambrose, On Abraham, 2.11.84 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 149 |
| 90. Augustine, The City of God, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christianity, jewish scriptures in Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15 |
| 91. Augustine, On Heresies, 87 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 234 |
| 92. Ambrose, On The Mysteries, 6.31-6.32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 150 |
| 93. Theodosius Ii Emperor of Rome, Theodosian Code, 3.7.2, 16.8.1, 16.8.5, 16.8.7, 16.9.1-16.9.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory the great, poverty among jewish converts to christianity and •conversion, laws penalizing those who attacked jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 91, 92, 93, 94, 98, 99, 100, 346, 347 |
| 94. Jerome, On Illustrious Men, 22, 80 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 137 |
| 95. Fulgentius of Ruspa, De Veriate Praedestinationis Et Gratiae Dei, 1.4.10 (5th cent. CE - 6th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 235 |
| 96. Gregory The Great, Letters, 4.31, 9.105 (6th cent. CE - 7th cent. CE) Tagged with subjects: •gregory the great, poverty among jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 347 |
| 97. Gregory of Tours, Historia Francorum, 5.11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •gregory the great, poverty among jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 346 |
| 98. Augustine, Letters, 190.6.23 (7th cent. CE - 7th cent. CE) Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 256 |
| 101. Paulus Julius, Digesta, 5.22.3-5.22.4 Tagged with subjects: •conversion, laws penalizing those who attacked jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 94 |
| 102. Severus of Minorca, Letters, 19.1, 19.4-19.5, 19.8-19.10 Tagged with subjects: •gregory the great, poverty among jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 346 |
| 103. Melito of Sardis, On Pascha, 100-186, 188-212, 261-264, 273, 292-293, 301-302, 65-99, 187 Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 82 |
| 104. Epigraphy, Jiwe 1, 1.8 Tagged with subjects: •gregory the great, poverty among jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 347 |
| 105. Dead Sea Scrolls, '1Q28D, 2.24 Tagged with subjects: •jew/jewish, relationship to christianity Found in books: Levison (2009), Filled with the Spirit, 271 |
| 107. Justin Martyr, Jubilees, 59 Tagged with subjects: •jewish-christianity, jewish christians Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 161 |
| 108. Socrates of Constantinople, Ecclesiastical History, 7.7 Tagged with subjects: •sokrates of constantinople, jewish man who deceitfully sought conversion to christianity recounted by Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 234 |
| 109. Theodosius Ii Emperor of Rome, Sirmondian Constitutions, 4 Tagged with subjects: •conversion, laws penalizing those who attacked jewish converts to christianity and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 93, 100 |
| 110. Epigraphy, Ijo 2, None Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 99 |
| 111. Epiphanios of Salamis, Panarion, 30.11.5 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 346 |
| 112. Julius Cassian, Comm. Ep. Gal., 6.8 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 191 |
| 113. Council of Carthage, 397, Canons, 47 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 237, 238 |
| 114. Eusebius, Panopl. Dogm., 26 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 217 |
| 115. John of Damascus, De Haeresibus, 80 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 217 |
| 116. Optatus of Milevis, Parm., 5.10 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 237 |
| 117. Olympius, C. Iul., 1.3.8 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 238 |
| 118. Diadochus of Photice, Keph. Gnost., 3 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 217 |
| 119. Ambrose, En. In Ps., 48.8-48.9 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 150 |
| 120. Reticius of Autun, C. Iul., 1.3.7 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 239 |
| 121. Reticius of Autun, Op. Imp., 1.55 Tagged with subjects: •jewish christianity Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 239 |
| 122. Photius, Lexicon, None Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103 |
| 123. Anon., Epistle To Diognetus, 5.1, 5.10 Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 175 |
| 124. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6 Tagged with subjects: •christianity, early, relationship between early christian and jewish feasting and feasting literature Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127 |
