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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.


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All subjects (including unvalidated):
subject book bibliographic info
repent Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 109, 110, 111
Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 16, 49, 56, 59, 68, 112, 114, 168, 172, 225, 229, 248
repent, prophecies, impending doom for jews unless they Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 109, 110, 111
repent, repentance, Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 40, 357
repent, wise person, need not Graver (2007), Stoicism and Emotion, 193, 194, 253
repent/repentance Levison (2009), Filled with the Spirit, 33, 88, 89, 90, 92, 94, 204, 207, 215, 216, 231, 243, 251, 289, 301, 337, 367
repentance Allison (2018), 4 Baruch, 17, 95, 97, 116, 303, 304, 319, 351, 375, 376, 377, 388, 389, 390, 403, 434, 446
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 22, 24, 71, 131, 133, 245
Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 34, 38
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 118, 120, 121, 138, 308, 312, 315, 318, 319, 320, 321
Bickerman and Tropper (2007), Studies in Jewish and Christian History, 40, 41, 425, 426, 429, 571, 572
Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53, 111, 112, 113, 114, 117, 118, 120, 121, 122, 128, 129, 131, 141, 144, 145, 146, 147, 155, 162, 193, 212, 213, 214
Corley (2002), Ben Sira's Teaching on Friendship, 165, 171, 202
Crabb (2020), Luke/Acts and the End of History, 106, 123, 126, 128, 177, 178, 185, 196, 201, 202, 220, 221, 222, 240, 244, 245, 246, 248, 249, 254, 260, 261, 262, 265, 286, 293, 294, 297, 309, 310, 325, 326, 327, 328, 329, 333, 344
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95, 97, 108, 147, 148, 153, 154, 159, 211, 247, 248, 249, 250, 251, 252, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 275, 277, 421
Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 27, 163, 181, 182, 183
Dillon and Timotin (2015), Platonic Theories of Prayer, 46, 51
Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 202, 252
Graver (2007), Stoicism and Emotion, 193, 194, 206, 253
Gwynne (2004), Logic, Rhetoric and Legal Reasoning in the Qur'an: God's Arguments, 96, 112, 135, 142, 147
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 67, 69, 71, 79, 88, 89, 158, 185, 197, 204, 218
Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 133
Hayes (2022), The Literature of the Sages: A Re-Visioning, 385, 386, 431, 433, 501, 502
Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 591, 592, 599, 600, 601, 1191, 1352, 1353, 1374
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 95, 96, 97, 221, 224, 225, 234, 387
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 195, 197, 201, 202, 203, 204, 261
Levison (2023), The Greek Life of Adam and Eve. 70, 75, 79, 80, 185, 234, 453, 558, 648, 774, 801, 802, 967
Libson (2018), Law and self-knowledge in the Talmud, 129, 145, 148
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82, 83
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 113, 126, 130, 131, 149, 150, 151, 152, 154, 167, 168, 169, 171, 268, 287
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 355, 356, 585, 872
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148, 150, 156, 157, 158, 162, 164, 172, 178, 186, 209, 221
Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 28, 41, 201, 244
Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 43, 76, 83, 92, 122, 124, 126, 127, 207, 235, 252, 306, 332, 333, 337, 339, 363, 367, 368, 370, 371, 430, 448, 452, 518, 519, 522, 533, 768
Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 94, 208
Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 116
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 80, 109, 126, 131
Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 74, 76, 79, 89, 116, 117, 130, 205
Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 204
Schibli (2002), Hierocles of Alexandria, 251, 252, 257, 269
Schiffman (1983), Testimony and the Penal Code, 55, 61, 62, 67, 69, 96, 116, 119, 124, 142, 165, 166, 169, 170, 171, 182, 186, 188, 189
Sly (1990), Philo's Perception of Women, 119, 173, 174, 201
Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 72, 79, 116
Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 53, 54, 63, 73, 110, 120
Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 359, 360, 361, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378
Wilson (2012), The Sentences of Sextus, 61, 131, 142, 198, 221, 223, 255, 278, 289, 290, 358, 366
Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 165, 168, 169, 282, 284, 285, 286, 287
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 10, 13, 59, 74, 263, 277, 404, 405, 406, 411, 437, 457, 462, 463, 464, 467, 468, 469, 472, 473, 488, 535
repentance, adonaios, baptism of Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 251
repentance, adonaios, metanoia, aeon Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32, 150, 191
repentance, adonaios, sabaoth Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 74, 114, 115, 117, 140, 152, 254
repentance, adonaios, sophia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 135, 149, 152, 164
repentance, adonaios, souls Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 34, 149, 150, 202
repentance, and Levison (2009), Filled with the Spirit, 88, 90, 92, 103
repentance, and death Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 172, 173, 174, 175, 176, 177, 182, 183, 190, 191, 193, 195
repentance, and expiation, theology Hayes (2022), The Literature of the Sages: A Re-Visioning, 501, 502, 503
repentance, and pity, apatheia, freedom from, eradication of emotion, for philo Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386, 389
repentance, and prophylaxis, fear of god Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 181, 182, 183
repentance, and sorrow, penthos Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 191, 192
repentance, as euphemism for conversion Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 31, 33, 34, 123, 124, 130
repentance, call to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 252
repentance, catharsis combined with aversion therapy, simplicius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 297
repentance, character/aeon Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56, 57, 58, 217, 428, 433, 434
repentance, collective Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 260, 261, 262, 282, 283, 284, 285, 286, 288, 289, 290
repentance, enoch representing Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 48, 92, 164, 165
repentance, faith, truth, simplicius, love, hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
repentance, for idolatry Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 174, 175, 176, 177
repentance, gentile, in rabbinic sources Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 193, 194, 195, 196
repentance, in christian sources Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 178, 179, 180, 181, 182, 183, 185, 186, 187, 188, 189, 190, 191, 192, 193
repentance, in jewish vs. greek thought Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 165, 166
repentance, in rabbinic literature Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 172, 173, 174, 175, 176, 177, 178, 179, 182, 183, 185, 186, 187, 188, 189, 190, 191, 192, 193
repentance, in virt. Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3, 166, 170
repentance, instructions, theodore Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 229
repentance, intention, in Hayes (2022), The Literature of the Sages: A Re-Visioning, 501, 502
repentance, legal concepts, expiation and Hayes (2022), The Literature of the Sages: A Re-Visioning, 501, 502, 503
repentance, of israel Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 73, 90, 172, 173, 174, 373, 374, 375, 397
repentance, of logos Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 217
repentance, of semihazah, semhazai Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 262, 266, 267
repentance, of sophia Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 35, 413
repentance, of thais the former prostitute life and, thais Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 176
repentance, of thais the former prostitute, thais, life and Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 176
repentance, past, present, future Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233
repentance, penitence, penitent Karfíková (2012), Grace and the Will According to Augustine, 60, 61, 64, 116, 167, 198, 199
repentance, perfection and Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 93, 94, 171
repentance, prayers, of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 312, 315, 321, 518
repentance, remorse, vs. Graver (2007), Stoicism and Emotion, 194, 253
repentance, represented by, enoch Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 48, 92, 164, 165, 168, 172, 173
repentance, see also, unrepentance, Stuckenbruck (2007), 1 Enoch 91-108, 144, 297, 306, 311, 474, 479, 601
repentance, simplicius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233
repentance, solitary Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 188, 189, 190
repentance, theodore Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 229
repentance, universal Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634
repentance, valued, philo of alexandria, jewish philosopher Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386
repentance, zoroastrianism Hayes (2022), The Literature of the Sages: A Re-Visioning, 433
repentance/penitence Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 62, 66
repentance/prophylaxis, post-mortem punishment Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 181, 182, 183
repentant, gentile before death, circumcision, of Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 263
repentant, jew, suicide, of Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 259, 379
repentant, motif of propp, vladimir, prostitutes Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 180, 181, 185, 186, 187, 188, 192, 193, 195
repentant, motif of robbers Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 121, 122, 123, 124, 125, 127, 128, 129, 180, 181, 187
repentant, sinners as, holy men Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 108, 109, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129
repented Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1368
repentence Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 203
repenting, qurra ibn shar?k Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 126
repents Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1361

List of validated texts:
77 validated results for "repent"
1. Hebrew Bible, Deuteronomy, 7.13, 8.17, 28.15, 28.28-28.29, 28.36, 28.48, 28.64, 30.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Israel, Repentance of • Repentance • Repentance, see also Unrepentance • Unrepentance • penitence and sins • repentance

 Found in books: Allison (2018), 4 Baruch, 304; Crabb (2020), Luke/Acts and the End of History, 222; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 90; Gera (2014), Judith, 248, 358; Levison (2023), The Greek Life of Adam and Eve. 648; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 157, 164; Schiffman (1983), Testimony and the Penal Code, 142; Stuckenbruck (2007), 1 Enoch 91-108, 297, 398

sup>
7.13 וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃
8.17
וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃
28.15
וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃
28.28
יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29 וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃
28.36
יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃
28.48
וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃
28.64
וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃
30.19
הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃'' None
sup>
7.13 and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee.
8.17
and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’
28.15
But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.
28.28
The LORD will smite thee with madness, and with blindness, and with astonishment of heart. 28.29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.
28.36
The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.
28.48
therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.
28.64
And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.
30.19
I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;'' None
2. Hebrew Bible, Exodus, 20.5, 33.11, 34.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Israel, Repentance of • Penitence • Repentance • Repentance, character/aeon • Unrepentance • penitence and sins • repentance • repentance, in Virt.

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 24; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 3; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 374; Gera (2014), Judith, 46; Levison (2023), The Greek Life of Adam and Eve. 755; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 74; Stuckenbruck (2007), 1 Enoch 91-108, 398

sup>
20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
33.11
וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃
34.6
וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת' ' None
sup>
20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
33.11
And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
34.6
And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;' ' None
3. Hebrew Bible, Genesis, 1.3, 1.26, 1.28, 2.7, 2.21, 4.17, 5.29, 6.1-6.4, 12.10, 18.19, 18.27, 19.35, 20.7, 24.7, 24.40, 37.29, 37.34, 44.13 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Penitence • Repent • Repent/Repentance • Repentance • Repentance Adonaios, Sabaoth • Repentance Adonaios, Sophia • Repentance, Adam, of • Repentance, Eve, of • Repentance, character/aeon • Semihazah, Semhazai, repentance of • penitence and sins • prayers, of repentance • repentance • repentance, in Jewish vs. Greek thought • repentance, in Virt. • repentance, perfection and

 Found in books: Allison (2018), 4 Baruch, 116, 388; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 312; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 94, 166, 171; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56; Gera (2014), Judith, 184, 202, 206, 406, 429, 465; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 168; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Levison (2009), Filled with the Spirit, 204, 251; Levison (2023), The Greek Life of Adam and Eve. 22, 113, 234, 661, 755, 791, 794, 801, 838, 967, 1031; Libson (2018), Law and self-knowledge in the Talmud, 148; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 83; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 74, 164; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 267; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 131; Schiffman (1983), Testimony and the Penal Code, 188; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 469

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1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3
וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.26
וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1.28
וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.21
וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
4.17
וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃
5.29
וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃
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׃' 18.19 כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃
18.27
וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃
19.35
וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃
20.7
וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃
24.7
יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃
37.29
וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃
37.34
וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃
44.13
וַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל־חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה׃'' None
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1.3 And God said: ‘Let there be light.’ And there was light.
1.26
And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
1.28
And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.21
And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
4.17
And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.
5.29
And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’
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.
12.10
And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
18.19
For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’
18.27
And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes.
19.35
And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose.
20.7
Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’
24.7
The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.
24.40
And he said unto me: The LORD, before whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father’s house;
37.29
And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
37.34
And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
44.13
And they rent their clothes, and laded every man his ass, and returned to the city.' ' None
4. Hebrew Bible, Hosea, 2.24, 6.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Israel, Repentance of • Penitence • Repentance, Eve, of • Repentance, Seth, of • penitence and sins • repentance

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 277; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 90; Gera (2014), Judith, 358; Levison (2023), The Greek Life of Adam and Eve. 367

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2.24 וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃
6.6
כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃'' None
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2.24 And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel.
6.6
For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.'' None
5. Hebrew Bible, Job, 42.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Repent/Repentance • Repentance • Repentance, universal

 Found in books: Allison (2018), 4 Baruch, 116; Levison (2009), Filled with the Spirit, 204; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634

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42.6 עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃'' None
sup>
42.6 Wherefore I abhor my words, and repent, Seeing I am dust and ashes.'' None
6. Hebrew Bible, Jonah, 3.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Israel, Repentance of • penitence and sins

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 173; Gera (2014), Judith, 180, 182, 184

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3.10 And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.'' None
7. Hebrew Bible, Leviticus, 7.16, 16.30 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Israel, Repentance of • Semihazah, Semhazai, repentance of • penance, penitence • penitence and sins • repentance

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 34; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 41; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 373; Gera (2014), Judith, 190; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 267

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7.16 וְאִם־נֶדֶר אוֹ נְדָבָה זֶבַח קָרְבָּנוֹ בְּיוֹם הַקְרִיבוֹ אֶת־זִבְחוֹ יֵאָכֵל וּמִמָּחֳרָת וְהַנּוֹתָר מִמֶּנּוּ יֵאָכֵל׃' ' None
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7.16 But if the sacrifice of his offering be a vow, or a freewill-offering, it shall be eaten on the day that he offereth his sacrifice; and on the morrow that which remaineth of it may be eaten.
16.30
For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.' ' None
8. Hebrew Bible, Numbers, 1.3, 19.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins • repentance

 Found in books: Gera (2014), Judith, 147, 469; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 244; Schiffman (1983), Testimony and the Penal Code, 67

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1.3 לִבְנֵי זְבוּלֻן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא׃
1.3
מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל־יֹצֵא צָבָא בְּיִשְׂרָאֵל תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן׃
19.16
וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃'' None
sup>
1.3 from twenty years old and upward, all that are able to go forth to war in Israel: ye shall number them by their hosts, even thou and Aaron.
19.16
And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.'' None
9. Hebrew Bible, Proverbs, 1.22-1.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Repentance Adonaios, Sophia • Repentance Adonaios, souls • Repentance, universal • penitence and sins

 Found in books: Gera (2014), Judith, 469; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 149

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1.22 עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃ 1.23 תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃'' None
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1.22 ’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge? 1.23 Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you.'' None
10. Hebrew Bible, Psalms, 7.12, 51.2, 51.7, 51.9, 51.12-51.16, 96.13, 115.4, 135.15, 148.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Repent • Repent/Repentance • Repentance • Repentance, Eve, of • Repentance, universal • Unrepentance • penance, penitence • penitence and sins • penitence, • repentance

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211, 216; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 319; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42, 144; Gera (2014), Judith, 465, 468; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 56; Levison (2009), Filled with the Spirit, 33; Levison (2023), The Greek Life of Adam and Eve. 802; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 83; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Stuckenbruck (2007), 1 Enoch 91-108, 398; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 263, 468, 473, 535

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7.12 אֱלֹהִים שׁוֹפֵט צַדִּיק וְאֵל זֹעֵם בְּכָל־יוֹם׃
51.7
הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃
51.9
תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃
51.12
לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 51.13 אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃ 51.14 הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ נְדִיבָה תִסְמְכֵנִי׃ 51.15 אֲלַמְּדָה פֹשְׁעִים דְּרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ׃ 51.16 הַצִּילֵנִי מִדָּמִים אֱ\u200dלֹהִים אֱלֹהֵי תְּשׁוּעָתִי תְּרַנֵּן לְשׁוֹנִי צִדְקָתֶךָ׃
96.13
לִפְנֵי יְהוָה כִּי בָא כִּי בָא לִשְׁפֹּט הָאָרֶץ יִשְׁפֹּט־תֵּבֵל בְּצֶדֶק וְעַמִּים בֶּאֱמוּנָתוֹ׃
115.4
עֲ\u200dצַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃
135.15
עֲצַבֵּי הַגּוֹיִם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃
148.5
יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃' ' None
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7.12 God is a righteous judge, Yea, a God that hath indignation every day:
51.7
Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
51.9
Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
51.12
Create me a clean heart, O God; and renew a stedfast spirit within me. 51.13 Cast me not away from Thy presence; and take not Thy holy spirit from me. 51.14 Restore unto me the joy of Thy salvation; and let a willing spirit uphold me. 51.15 Then will I teach transgressors Thy ways; and sinners shall return unto Thee. . 51.16 Deliver me from bloodguiltiness, O God, Thou God of my salvation; so shall my tongue sing aloud of Thy righteousness.
96.13
Before the LORD, for He is come; For He is come to judge the earth; He will judge the world with righteousness, And the peoples in His faithfulness.' "
115.4
Their idols are silver and gold, The work of men's hands." "
135.15
The idols of the nations are silver and gold, The work of men's hands." 148.5 Let them praise the name of the LORD; For He commanded, and they were created.' ' None
11. Hebrew Bible, 1 Kings, 8.46, 8.48 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repentance • Repentance, universal • repentance

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 171; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201, 202; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205

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8.46 כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃
8.48
וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית בָּנִיתִי לִשְׁמֶךָ׃' ' None
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8.46 If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;
8.48
if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;' ' None
12. Hebrew Bible, 1 Samuel, 4.12, 7.5-7.6, 12.10, 13.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Israel, Repentance of • Repentance • penitence and sins • penitence, • repentance

 Found in books: Allison (2018), 4 Baruch, 116; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 90; Gera (2014), Judith, 180, 182, 201, 202, 429; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205

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4.12 וַיָּרָץ אִישׁ־בִּנְיָמִן מֵהַמַּעֲרָכָה וַיָּבֹא שִׁלֹה בַּיּוֹם הַהוּא וּמַדָּיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ׃
7.5
וַיֹּאמֶר שְׁמוּאֵל קִבְצוּ אֶת־כָּל־יִשְׂרָאֵל הַמִּצְפָּתָה וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל־יְהוָה׃ 7.6 וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ־מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁם חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת־בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה׃' 13.14 וְעַתָּה מַמְלַכְתְּךָ לֹא־תָקוּם בִּקֵּשׁ יְהוָה לוֹ אִישׁ כִּלְבָבוֹ וַיְצַוֵּהוּ יְהוָה לְנָגִיד עַל־עַמּוֹ כִּי לֹא שָׁמַרְתָּ אֵת אֲשֶׁר־צִוְּךָ יְהוָה׃'' None
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4.12 And there ran a man of Binyamin out of the army, and came to Shilo the same day with his clothes rent, and with earth upon his head.
7.5
And Shemu᾽el said, Gather all Yisra᾽el to Miżpa, and I will pray for you to the Lord. 7.6 And they gathered together to Miżpa, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Shemu᾽el judged the children of Yisra᾽el in Miżpa.
12.10
And they cried to the Lord, and said, We have sinned, because we have forsaken the Lord, and have served the Ba῾alim and the ῾Ashtarot: but now deliver us out of the hand of our enemies, and we will serve Thee.
13.14
But now thy kingdom shall not endure: the Lord has sought him a man after his own heart, and the Lord has commanded him to be a prince over his people, because thou hast not kept that which the Lord commanded thee.'' None
13. Hebrew Bible, 2 Kings, 17.9, 17.13, 19.18 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repentance • Repentance, Eve, of • Unrepentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 390; Gera (2014), Judith, 46, 201, 202, 298; Levison (2023), The Greek Life of Adam and Eve. 801; Stuckenbruck (2007), 1 Enoch 91-108, 398

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17.9 וַיְחַפְּאוּ בְנֵי־יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא־כֵן עַל־יְהוָה אֱלֹהֵיהֶם וַיִּבְנוּ לָהֶם בָּמוֹת בְּכָל־עָרֵיהֶם מִמִּגְדַּל נוֹצְרִים עַד־עִיר מִבְצָר׃
17.13
וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו נְבִיאֵי כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃
19.18
וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃'' None
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17.9 and the children of Israel did impute things that were not right unto the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fortified city;
17.13
yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;
19.18
and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.'' None
14. Hebrew Bible, 2 Samuel, 1.2, 1.11, 3.31, 11.3-11.27, 12.1-12.23, 13.19 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repentance • Repentance, Eve, of • penitence and sins • penitence, • repentance

 Found in books: Allison (2018), 4 Baruch, 116; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Corley (2002), Ben Sira's Teaching on Friendship, 165; Gera (2014), Judith, 182, 184, 188, 190, 301, 429; Levison (2023), The Greek Life of Adam and Eve. 801; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 282, 287; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 13, 404, 405, 406, 411, 457, 462, 467, 468, 469, 472, 473

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1.2 אַל־תַּגִּידוּ בְגַת אַל־תְּבַשְּׂרוּ בְּחוּצֹת אַשְׁקְלוֹן פֶּן־תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים פֶּן־תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים׃
1.2
וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וְהִנֵּה אִישׁ בָּא מִן־הַמַּחֲנֶה מֵעִם שָׁאוּל וּבְגָדָיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ וַיְהִי בְּבֹאוֹ אֶל־דָּוִד וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃
1.11
וַיַּחֲזֵק דָּוִד בבגדו בִּבְגָדָיו וַיִּקְרָעֵם וְגַם כָּל־הָאֲנָשִׁים אֲשֶׁר אִתּוֹ׃
3.31
וַיֹּאמֶר דָּוִד אֶל־יוֹאָב וְאֶל־כָּל־הָעָם אֲשֶׁר־אִתּוֹ קִרְעוּ בִגְדֵיכֶם וְחִגְרוּ שַׂקִּים וְסִפְדוּ לִפְנֵי אַבְנֵר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה׃
11.3
וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃ 11.4 וַיִּשְׁלַח דָּוִד מַלְאָכִים וַיִּקָּחֶהָ וַתָּבוֹא אֵלָיו וַיִּשְׁכַּב עִמָּהּ וְהִיא מִתְקַדֶּשֶׁת מִטֻּמְאָתָהּ וַתָּשָׁב אֶל־בֵּיתָהּ׃ 11.5 וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃ 11.6 וַיִּשְׁלַח דָּוִד אֶל־יוֹאָב שְׁלַח אֵלַי אֶת־אוּרִיָּה הַחִתִּי וַיִּשְׁלַח יוֹאָב אֶת־אוּרִיָּה אֶל־דָּוִד׃ 11.7 וַיָּבֹא אוּרִיָּה אֵלָיו וַיִּשְׁאַל דָּוִד לִשְׁלוֹם יוֹאָב וְלִשְׁלוֹם הָעָם וְלִשְׁלוֹם הַמִּלְחָמָה׃ 11.8 וַיֹּאמֶר דָּוִד לְאוּרִיָּה רֵד לְבֵיתְךָ וּרְחַץ רַגְלֶיךָ וַיֵּצֵא אוּרִיָּה מִבֵּית הַמֶּלֶךְ וַתֵּצֵא אַחֲרָיו מַשְׂאַת הַמֶּלֶךְ׃ 11.9 וַיִּשְׁכַּב אוּרִיָּה פֶּתַח בֵּית הַמֶּלֶךְ אֵת כָּל־עַבְדֵי אֲדֹנָיו וְלֹא יָרַד אֶל־בֵּיתוֹ׃' '1
1.11
וַיֹּאמֶר אוּרִיָּה אֶל־דָּוִד הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יֹשְׁבִים בַּסֻּכּוֹת וַאדֹנִי יוֹאָב וְעַבְדֵי אֲדֹנִי עַל־פְּנֵי הַשָּׂדֶה חֹנִים וַאֲנִי אָבוֹא אֶל־בֵּיתִי לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׁכַּב עִם־אִשְׁתִּי חַיֶּךָ וְחֵי נַפְשֶׁךָ אִם־אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה׃ 11.12 וַיֹּאמֶר דָּוִד אֶל־אוּרִיָּה שֵׁב בָּזֶה גַּם־הַיּוֹם וּמָחָר אֲשַׁלְּחֶךָּ וַיֵּשֶׁב אוּרִיָּה בִירוּשָׁלִַם בַּיּוֹם הַהוּא וּמִמָּחֳרָת׃ 11.13 וַיִּקְרָא־לוֹ דָוִד וַיֹּאכַל לְפָנָיו וַיֵּשְׁתְּ וַיְשַׁכְּרֵהוּ וַיֵּצֵא בָעֶרֶב לִשְׁכַּב בְּמִשְׁכָּבוֹ עִם־עַבְדֵי אֲדֹנָיו וְאֶל־בֵּיתוֹ לֹא יָרָד׃ 11.14 וַיְהִי בַבֹּקֶר וַיִּכְתֹּב דָּוִד סֵפֶר אֶל־יוֹאָב וַיִּשְׁלַח בְּיַד אוּרִיָּה׃ 11.15 וַיִּכְתֹּב בַּסֵּפֶר לֵאמֹר הָבוּ אֶת־אוּרִיָּה אֶל־מוּל פְּנֵי הַמִּלְחָמָה הַחֲזָקָה וְשַׁבְתֶּם מֵאַחֲרָיו וְנִכָּה וָמֵת׃ 11.16 וַיְהִי בִּשְׁמוֹר יוֹאָב אֶל־הָעִיר וַיִּתֵּן אֶת־אוּרִיָּה אֶל־הַמָּקוֹם אֲשֶׁר יָדַע כִּי אַנְשֵׁי־חַיִל שָׁם׃ 11.17 וַיֵּצְאוּ אַנְשֵׁי הָעִיר וַיִּלָּחֲמוּ אֶת־יוֹאָב וַיִּפֹּל מִן־הָעָם מֵעַבְדֵי דָוִד וַיָּמָת גַּם אוּרִיָּה הַחִתִּי׃ 11.18 וַיִּשְׁלַח יוֹאָב וַיַּגֵּד לְדָוִד אֶת־כָּל־דִּבְרֵי הַמִּלְחָמָה׃ 11.19 וַיְצַו אֶת־הַמַּלְאָךְ לֵאמֹר כְּכַלּוֹתְךָ אֵת כָּל־דִּבְרֵי הַמִּלְחָמָה לְדַבֵּר אֶל־הַמֶּלֶךְ׃ 1
1.21
מִי־הִכָּה אֶת־אֲבִימֶלֶךְ בֶּן־יְרֻבֶּשֶׁת הֲלוֹא־אִשָּׁה הִשְׁלִיכָה עָלָיו פֶּלַח רֶכֶב מֵעַל הַחוֹמָה וַיָּמָת בְּתֵבֵץ לָמָּה נִגַּשְׁתֶּם אֶל־הַחוֹמָה וְאָמַרְתָּ גַּם עַבְדְּךָ אוּרִיָּה הַחִתִּי מֵת׃ 1
1.22
וַיֵּלֶךְ הַמַּלְאָךְ וַיָּבֹא וַיַּגֵּד לְדָוִד אֵת כָּל־אֲשֶׁר שְׁלָחוֹ יוֹאָב׃ 1
1.23
וַיֹּאמֶר הַמַּלְאָךְ אֶל־דָּוִד כִּי־גָבְרוּ עָלֵינוּ הָאֲנָשִׁים וַיֵּצְאוּ אֵלֵינוּ הַשָּׂדֶה וַנִּהְיֶה עֲלֵיהֶם עַד־פֶּתַח הַשָּׁעַר׃ 1
1.24
ויראו וַיֹּרוּ המוראים הַמּוֹרִים אֶל־עֲבָדֶךָ מֵעַל הַחוֹמָה וַיָּמוּתוּ מֵעַבְדֵי הַמֶּלֶךְ וְגַם עַבְדְּךָ אוּרִיָּה הַחִתִּי מֵת׃ 1
1.25
וַיֹּאמֶר דָּוִד אֶל־הַמַּלְאָךְ כֹּה־תֹאמַר אֶל־יוֹאָב אַל־יֵרַע בְּעֵינֶיךָ אֶת־הַדָּבָר הַזֶּה כִּי־כָזֹה וְכָזֶה תֹּאכַל הֶחָרֶב הַחֲזֵק מִלְחַמְתְּךָ אֶל־הָעִיר וְהָרְסָהּ וְחַזְּקֵהוּ׃ 1
1.26
וַתִּשְׁמַע אֵשֶׁת אוּרִיָּה כִּי־מֵת אוּרִיָּה אִישָׁהּ וַתִּסְפֹּד עַל־בַּעְלָהּ׃ 1
1.27
וַיַּעֲבֹר הָאֵבֶל וַיִּשְׁלַח דָּוִד וַיַּאַסְפָהּ אֶל־בֵּיתוֹ וַתְּהִי־לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ בֵּן וַיֵּרַע הַדָּבָר אֲשֶׁר־עָשָׂה דָוִד בְּעֵינֵי יְהוָה׃
12.1
וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃
12.1
וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃ 12.2 וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו שִׂמְלֹתָיו וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃ 12.2 לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃ 12.3 וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃ 12.3 וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃ 12.4 וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃ 12.5 וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃ 12.6 וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃ 12.7 וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃ 12.8 וָאֶתְּנָה לְךָ אֶת־בֵּית אֲדֹנֶיךָ וְאֶת־נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ וָאֶתְּנָה לְךָ אֶת־בֵּית יִשְׂרָאֵל וִיהוּדָה וְאִם־מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה׃ 12.9 מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו בְּעֵינַי אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃
12.11
כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃
12.12
כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃
12.13
וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃
12.14
אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃
12.15
וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃
12.16
וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃
12.17
וַיָּקֻמוּ זִקְנֵי בֵיתוֹ עָלָיו לַהֲקִימוֹ מִן־הָאָרֶץ וְלֹא אָבָה וְלֹא־בָרָא אִתָּם לָחֶם׃
12.18
וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי־מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה׃
12.19
וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁים וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל־עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת׃ 12.21 וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃ 12.22 וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני וְחַנַּנִי יְהוָה וְחַי הַיָּלֶד׃ 12.23 וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃
13.19
וַתִּקַּח תָּמָר אֵפֶר עַל־רֹאשָׁהּ וּכְתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה וַתָּשֶׂם יָדָהּ עַל־רֹאשָׁהּ וַתֵּלֶךְ הָלוֹךְ וְזָעָקָה׃'' None
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1.2 it came to pass on the third day, that, behold, a man came out of the camp from Sha᾽ul, with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and bowed down.
1.11
Then David took hold of his clothes, and rent them; and likewise all the men that were with him:
3.31
And David said to Yo᾽av, and to all the people that were with him, Rend your clothes, and gird yourselves with sackcloth, and mourn before Avner. And king David himself followed the bier.
11.3
And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite? 11.4 And David sent messengers, and took her; and she came in to him, and he lay with her; for she had purified herself from her uncleanness, and then she returned to her house. 11.5 And the woman conceived, and sent and told David, and said, I am with child. 11.6 And David sent to Yo᾽av, saying, Send me Uriyya the Ĥittite. And Yo᾽av sent Uriyya to David. 11.7 And when Uriyya was come to him, David asked how Yo᾽av did, and how the people did, and how the war prospered. 11.8 And David said to Uriyya, Go down to thy house, and wash thy feet. And Uriyya departed out of the king’s house, and there followed him a portion of food from the king. 11.9 But Uriyya slept at the door of the king’s house with all the servants of his lord, and went not down to his house. 11.10 And when they had told David, saying, Uriyya went not down to his house, David said to Uriyya, Didst thou not come from a journey? why then didst thou not go down to thy house? 1
1.11
And Uriyya said to David, The ark, and Yisra᾽el, and Yehuda, dwell in booths; and my lord Yo᾽av, and the servants of my lord, are encamped in the open fields; shall I then go into my house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul lives, I will not do this thing. 11.12 And David said to Uriyya, Remain here today also, and to morrow I will let thee depart. So Uriyya remained in Yerushalayim that day, and the morrow. 11.13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house. 11.14 And it came to pass in the morning, that David wrote a letter to Yo᾽av, and sent it by the hand of Uriyya. 11.15 And he wrote in the letter, saying, Set Uriyya in the forefront of the hottest battle, and withdraw from him, so that he may be hit, and die. 11.16 And it came to pass, when Yo᾽av besieged the city, that he assigned Uriyya to a place where he knew that fighting men were. 11.17 And the men of the city went out, and fought with Yo᾽av: and some of the people of the servants of David fell; and Uriyya the Ĥittite died also. 11.18 Then Yo᾽av sent and told David all the things concerning the war; 11.19 and charged the messenger, saying, When thou hast made an end of telling the matters of the war to the king, 1
1.20
and if so be that the king’s anger be roused, and he say to thee, Why did you approach so near to the city when you did fight? knew you not that they would shoot from the wall? 1
1.21
Who smote Avimelekh the son of Yerubbeshet? did not a woman cast an upper millstone upon him from the wall, that he died in Teveż? why did you go so near the wall? then say thou, Thy servant Uriyya the Ĥittite is dead also. 1
1.22
So the messenger went, and came and told David all that Yo᾽av had sent him for. 1
1.23
And the messenger said to David, Indeed, the men prevailed against us, and came out unto us into the field, and we were engaged with them right up to the entrance of the gate. 1
1.24
And the shooters shot from the wall upon thy servants; and some of the king’s servants are dead, and thy servant Uriyya the Ĥittite is dead also. 1
1.25
Then David said to the messenger, Thus shalt thou say to Yo᾽av, Let not this thing displease thee, for the sword devours one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him. 1
1.26
And when the wife of Uriyya heard that Uriyya her husband was dead, she mourned for her husband. 1
1.27
And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bore him a son. But the thing that David had done was evil in the eyes of the Lord.
12.1
And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor. 12.2 The rich man had very many flocks and herds: 12.3 but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him. 12.4 And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him. 12.5 And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die: 12.6 and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. 12.7 And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul; 12.8 and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Yisra᾽el and of Yehuda; and if that had been too little, I would moreover have given thee as much again. 12.9 Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.
12.10
Now therefore the sword shall never depart from thy house; because thou hast despised me, and hast taken the wife of Uriyya the Ĥittite to be thy wife.
12.11
Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.
12.12
For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun.
12.13
And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die.
12.14
Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die.
12.15
And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick.
12.16
David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground.
12.17
And the elders of his house arose, and went to him, to raise him up from the ground: but he would not, neither did he eat bread with them.
12.18
And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spoke to him, and he would not hearken to our voice; how then shall we tell him that the child is dead, and he will do himself a mischief?
12.19
But when David saw that his servants whispered, David understood that the child was dead: therefore David said to his servants, Is the child dead? And they said, He is dead. 12.20 Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat. 12.21 Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. 12.22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live? 12.23 But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me.
13.19
And Tamar put ashes on her head, and tore her long sleeved garment that was on her, and laid her hand on her head, crying aloud as she went.' ' None
15. Hebrew Bible, Habakkuk, 2.19 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Repentance, universal • Unrepentance

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Stuckenbruck (2007), 1 Enoch 91-108, 398

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2.19 הוֹי אֹמֵר לָעֵץ הָקִיצָה עוּרִי לְאֶבֶן דּוּמָם הוּא יוֹרֶה הִנֵּה־הוּא תָּפוּשׂ זָהָב וָכֶסֶף וְכָל־רוּחַ אֵין בְּקִרְבּוֹ׃'' None
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2.19 Woe unto him that saith to the wood: ‘Awake’, To the dumb stone: ‘Arise! ’ Can this teach? Behold, it is overlaid with gold and silver, And there is no breath at all in the midst of it.'' None
16. Hebrew Bible, Isaiah, 6.9-6.10, 10.3, 11.2, 29.9-29.10, 37.19, 42.16, 44.22, 46.3, 46.6, 46.8-46.9, 63.9-63.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Israel, Repentance of • Penitence • Repent/Repentance • Repentance • Repentance, Eve, of • Repentance, return to God • Repentance, see also Unrepentance • Repentance, universal • Unrepentance • penitence and sins • repentance • repentance, as euphemism for conversion

 Found in books: Crabb (2020), Luke/Acts and the End of History, 262; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 259; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 174; Gera (2014), Judith, 46, 298, 468; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 197; Levison (2009), Filled with the Spirit, 215, 243; Levison (2023), The Greek Life of Adam and Eve. 801; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 130, 167; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 162, 164; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 33; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 80, 109, 126, 131; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 78, 177; Stuckenbruck (2007), 1 Enoch 91-108, 311, 398

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6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' 10.3 וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃
10.3
צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃
11.2
וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
29.9
הִתְמַהְמְהוּ וּתְמָהוּ הִשְׁתַּעַשְׁעוּ וָשֹׁעוּ שָׁכְרוּ וְלֹא־יַיִן נָעוּ וְלֹא שֵׁכָר׃
37.19
וְנָתֹן אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃
42.16
וְהוֹלַכְתִּי עִוְרִים בְּדֶרֶךְ לֹא יָדָעוּ בִּנְתִיבוֹת לֹא־יָדְעוּ אַדְרִיכֵם אָשִׂים מַחְשָׁךְ לִפְנֵיהֶם לָאוֹר וּמַעֲקַשִּׁים לְמִישׁוֹר אֵלֶּה הַדְּבָרִים עֲשִׂיתִם וְלֹא עֲזַבְתִּים׃
46.3
שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃
46.6
הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃
46.8
זִכְרוּ־זֹאת וְהִתְאֹשָׁשׁוּ הָשִׁיבוּ פוֹשְׁעִים עַל־לֵב׃ 4
6.9
זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃
63.9
בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃'' None
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6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not. 6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’
10.3
And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?
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.
29.9
Stupefy yourselves, and be stupid! Blind yourselves, and be blind! Ye that are drunken, but not with wine, That stagger, but not with strong drink. 29.10 For the LORD hath poured out upon you the spirit of deep sleep, And hath closed your eyes; The prophets, and your heads, the seers, hath He covered.
37.19
and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.
42.16
And I will bring the blind by a way that they knew not, In paths that they knew not will I lead them; I will make darkness light before them, and rugged places plain. These things will I do, And I will not leave them undone.
46.3
Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne by Me from the birth, that are carried from the womb:
46.6
Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship.
46.8
Remember this, and stand fast; bring it to mind, O ye transgressors. 4
6.9
Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;
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.' ' None
17. Hebrew Bible, Jeremiah, 5.19, 7.5-7.7, 21.7, 21.13, 31.29-31.30, 31.33 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repent/Repentance • Repentance • Repentance, see also Unrepentance • penitence and sins • prophecies, impending doom for Jews unless they repent • repent • repentance

 Found in books: Allison (2018), 4 Baruch, 97, 304; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 110; Gera (2014), Judith, 214; Levison (2009), Filled with the Spirit, 89; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 162; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 116; Stuckenbruck (2007), 1 Enoch 91-108, 601

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5.19 וְהָיָה כִּי תֹאמְרוּ תַּחַת מֶה עָשָׂה יְהֹוָה אֱלֹהֵינוּ לָנוּ אֶת־כָּל־אֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם כַּאֲשֶׁר עֲזַבְתֶּם אוֹתִי וַתַּעַבְדוּ אֱלֹהֵי נֵכָר בְּאַרְצְכֶם כֵּן תַּעַבְדוּ זָרִים בְּאֶרֶץ לֹא לָכֶם׃
7.5
כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ׃ 7.6 גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם׃ 7.7 וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃
21.7
וְאַחֲרֵי־כֵן נְאֻם־יְהוָה אֶתֵּן אֶת־צִדְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְאֶת־עֲבָדָיו וְאֶת־הָעָם וְאֶת־הַנִּשְׁאָרִים בָּעִיר הַזֹּאת מִן־הַדֶּבֶר מִן־הַחֶרֶב וּמִן־הָרָעָב בְּיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וּבְיַד אֹיְבֵיהֶם וּבְיַד מְבַקְשֵׁי נַפְשָׁם וְהִכָּם לְפִי־חֶרֶב לֹא־יָחוּס עֲלֵיהֶם וְלֹא יַחְמֹל וְלֹא יְרַחֵם׃
31.29
בַּיָּמִים הָהֵם לֹא־יֹאמְרוּ עוֹד אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה׃' 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃'' None
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5.19 And it shall come to pass, when ye shall say: ‘Wherefore hath the LORD our God done all these things unto us?’ then shalt Thou say unto them: ‘Like as ye have forsaken Me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.’
7.5
Nay, but if ye thoroughly amend your ways and your doings; if ye thoroughly execute justice between a man and his neighbour; 7.6 if ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt; 7.7 then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
21.7
And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life; and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have compassion.
31.29
In those days they shall say no more: ‘The fathers have eaten sour grapes, And the children’s teeth are set on edge.’ 31.30 But every one shall die for his own iniquity; every man that eateth the sour grapes, his teeth shall be set on edge.
31.33
But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;' ' None
18. Hebrew Bible, Joshua, 7.6 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 429

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7.6 וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃'' None
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7.6 And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads.'' None
19. Hebrew Bible, Lamentations, 2.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 184

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2.10 They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground.'' None
20. Hebrew Bible, Ezekiel, 14.6, 18.30-18.32, 27.30, 36.24-36.28, 37.23 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Repent, repentance • Repent/Repentance • Repentance • Repentance, Eve, of • Repentance, return to God • Repentance, universal • and repentance • penance, penitence • penitence • penitence and sins • prophecies, impending doom for Jews unless they repent • repent • repentance

 Found in books: Allison (2018), 4 Baruch, 116, 390; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 42, 112; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 109; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249, 265; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 357; Gera (2014), Judith, 184; Levison (2009), Filled with the Spirit, 88, 89, 92, 94, 103, 204, 207, 216; Levison (2023), The Greek Life of Adam and Eve. 801; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 152; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 72

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14.6 לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃' '18.31 הַשְׁלִיכוּ מֵעֲלֵיכֶם אֶת־כָּל־פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם וַעֲשׂוּ לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה וְלָמָּה תָמֻתוּ בֵּית יִשְׂרָאֵל׃ 18.32 כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת נְאֻם אֲדֹנָי יְהוִה וְהָשִׁיבוּ וִחְיוּ׃
36.24
וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ 36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27 וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 36.28 וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃
37.23
וְלֹא יִטַמְּאוּ עוֹד בְּגִלּוּלֵיהֶם וּבְשִׁקּוּצֵיהֶם וּבְכֹל פִּשְׁעֵיהֶם וְהוֹשַׁעְתִּי אֹתָם מִכֹּל מוֹשְׁבֹתֵיהֶם אֲשֶׁר חָטְאוּ בָהֶם וְטִהַרְתִּי אוֹתָם וְהָיוּ־לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃'' None
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14.6 Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations.
18.30
Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Return ye, and turn yourselves from all your transgressions; so shall they not be a stumblingblock of iniquity unto you. 18.31 Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel? 18.32 For I have no pleasure in the death of him that dieth, saith the Lord GOD; wherefore turn yourselves, and live.
27.30
And shall cause their voice to be heard over thee, And shall cry bitterly, And shall cast up dust upon their heads, They shall roll themselves in the ashes;
36.24
For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. 36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. 36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 36.27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them. 36.28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God.
37.23
neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be My people, and I will be their God.' ' None
21. Hebrew Bible, Ezra, 9.3 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 301, 429

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9.3 וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵם׃'' None
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9.3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.'' None
22. Hebrew Bible, Nehemiah, 9.1, 9.7, 9.30-9.31 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Repent/Repentance • Repentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116, 303, 377; Gera (2014), Judith, 184, 201, 202, 299; Levison (2009), Filled with the Spirit, 243

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9.1 וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃
9.1
וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃
9.7
אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃' '9.31 וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃'' None
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9.1 Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.
9.7
Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;
9.30
Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31 Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God.'' None
23. Hebrew Bible, Zechariah, 9.15 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Repentance

 Found in books: Allison (2018), 4 Baruch, 390; Levison (2023), The Greek Life of Adam and Eve. 234

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9.15 יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃'' None
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9.15 The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar.'' None
24. None, None, nan (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Repentance • Repentance, Eve, of • penitence and sins

 Found in books: Gera (2014), Judith, 46; Levison (2023), The Greek Life of Adam and Eve. 801

25. Anon., 1 Enoch, 9.2, 9.4-9.10, 10.4-10.5, 10.9, 50.2-50.4, 90.6, 90.9, 90.33, 97.8-97.9, 99.8 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Repentance • Repentance Adonaios, Sabaoth • Repentance Adonaios, Sophia • Repentance, see also Unrepentance • Unrepentance • repentance

 Found in books: Crabb (2020), Luke/Acts and the End of History, 126; Levison (2023), The Greek Life of Adam and Eve. 967; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 162, 164; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117, 135; Stuckenbruck (2007), 1 Enoch 91-108, 144, 311, 398, 479, 601; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 165, 168, 169

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9.2 hed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven." "
9.4
before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the" '9.5 ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all 9.6 things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 9.7 men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the' "9.8 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '9.9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have' "9.10 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "
10.4
and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening" '10.5 in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may' "
10.9
through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in" '42 Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land.50.2 On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands." 50.3 They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great. 50.4 And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him.
90.6
But behold lambs were borne by those white sheep, and they began to open their eyes and to see,
90.9
in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eye
90.33
heep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to' "
97.8
Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9 And now let us do what we purposed: For we have gathered silver,
99.8
And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. " None
26. Anon., Testament of Joseph, 4.3 (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Repentance, return to God • penitence and sins

 Found in books: Gera (2014), Judith, 301; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116

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4.3 Owing to all these things I lay upon the ground, and besought God that the Lord would deliver me from her deceit.'' None
27. Hebrew Bible, Daniel, 2.23, 2.45, 9.2 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Repentance • Repentance, Eve, of • Unrepentance • repentance

 Found in books: Crabb (2020), Luke/Acts and the End of History, 286, 297; Levison (2023), The Greek Life of Adam and Eve. 1036; Schiffman (1983), Testimony and the Penal Code, 142; Stuckenbruck (2007), 1 Enoch 91-108, 398

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2.23 לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה דִּי חָכְמְתָא וּגְבוּרְתָא יְהַבְתְּ לִי וּכְעַן הוֹדַעְתַּנִי דִּי־בְעֵינָא מִנָּךְ דִּי־מִלַּת מַלְכָּא הוֹדַעְתֶּנָא׃
2.45
כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃
9.2
בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃
9.2
וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃'' None
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2.23 I thank Thee, and praise Thee, O Thou God of my fathers, w Who hast given me wisdom and might, And hast now made known unto me what we desired of Thee; For Thou hast made known unto us the king’s matter.
2.45
Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’
9.2
in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.'' None
28. Septuagint, 3 Maccabees, 1.18, 6.4, 6.8 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116, 351; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 572; Gera (2014), Judith, 182, 298

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1.18 The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations.
6.4
Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel.
6.4
Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.
6.8
And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family.'' None
29. Septuagint, 1 Maccabees, 3.47, 11.71 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116; Gera (2014), Judith, 180, 182, 184, 190, 298, 429

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3.47 They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes.
11.71
Jonathan rent his garments and put dust on his head, and prayed.'' None
30. Septuagint, 2 Maccabees, 1.27, 9.9, 10.25 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Repentance • penitence and sins • repentance

 Found in books: Allison (2018), 4 Baruch, 116; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Crabb (2020), Luke/Acts and the End of History, 246; Gera (2014), Judith, 184, 298, 324, 468

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1.27 Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'" "
9.9
And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.'" "
10.25
As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.'"" None
31. Septuagint, Ecclesiasticus (Siracides), 17.22-17.27, 18.21, 21.6, 25.8, 36.1-36.17 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Penitence • Repentance • Repentance, Eve, of • Repentance, return to God • Repentance, universal • repentance • repentance/penitence

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 571; Corley (2002), Ben Sira's Teaching on Friendship, 171, 202; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 264; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 197; Levison (2023), The Greek Life of Adam and Eve. 1036; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 62, 66; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116

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17.22 A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23 Afterward he will arise and requite them,and he will bring their recompense on their heads. 17.24 Yet to those who repent he grants a return,and he encourages those whose endurance is failing. 17.25 Turn to the Lord and forsake your sins;pray in his presence and lessen your offenses. 17.26 Return to the Most High and turn away from iniquity,and hate abominations intensely. 17.27 Who will sing praises to the Most High in Hades,as do those who are alive and give thanks?
18.21
Before falling ill, humble yourself,and when you are on the point of sinning, turn back.
21.6
Whoever hates reproof walks in the steps of the sinner,but he that fears the Lord will repent in his heart.
25.8
happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself;
36.1
Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves."
36.1
Have mercy upon us, O Lord, the God of all, and look upon us, 36.2 A perverse mind will cause grief,but a man of experience will pay him back. 36.2 and cause the fear of thee to fall upon all the nations. 36.3 Lift up thy hand against foreign nations and let them see thy might. 36.4 As in us thou hast been sanctified before them,so in them be thou magnified before us; 36.5 and let them know thee, as we have known that there is not God but thee, O Lord. 36.6 Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7 Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy. 36.8 Hasten the day, and remember the appointed time,and let people recount thy mighty deeds. 36.9 Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction.
36.11
Gather all the tribes of Jacob,and give them their inheritance, as at the beginning.
36.12
Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son.
36.13
Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest.
36.14
Fill Zion with the celebration of thy wondrous deeds,and thy temple with thy glory.
36.15
Bear witness to those whom thou didst create in the beginning,and fulfil the prophecies spoken in thy name.
36.16
Reward those who wait for thee,and let thy prophets be found trustworthy.
36.17
Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages.' ' None
32. Septuagint, Judith, 4.11, 4.13-4.15, 5.5, 7.29, 9.1, 9.14, 13.4, 14.16, 14.19 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Penitence • Repentance • Repentance, Eve, of • penitence and sins

 Found in books: Allison (2018), 4 Baruch, 116, 304; Gera (2014), Judith, 46, 108, 178, 180, 182, 184, 190, 216, 248, 249, 300, 301, 324, 359, 429, 469; Levison (2023), The Greek Life of Adam and Eve. 715, 1047

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4.11 And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord.
4.13
So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14 And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15 With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.
5.5
Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant\'s mouth. ' "
9.1
Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, "
9.14
And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"
13.4
So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem.
14.16
And he cried out with a loud voice and wept and groaned and shouted, and rent his garments.
14.19
When the leaders of the Assyrian army heard this, they rent their tunics and were greatly dismayed, and their loud cries and shouts arose in the midst of the camp. ' ' None
33. Septuagint, Wisdom of Solomon, 2.6 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Repentance • repentance

 Found in books: Allison (2018), 4 Baruch, 446; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 162

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2.6 "Come, therefore, let us enjoy the good things that exist,and make use of the creation to the full as in youth.2.6 The sons and the daughters were in grievous captivity, Sealed (?) (was) their neck, branded (?) (was it) among the nations. ' None
34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; For Philo, repentance and pity • Past, present, future, Repentance • Philo of Alexandria, Jewish philosopher, Repentance valued • Seneca, on remorse, shame, and regret • Simplicius, Repentance • Simplicius, Repentance, Faith, truth, love, hope • regret • remorse, vs. repentance • repentance • wise person, need not repent

 Found in books: Graver (2007), Stoicism and Emotion, 253; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 238; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 72

35. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Repentance • repentance

 Found in books: Crabb (2020), Luke/Acts and the End of History, 126, 297; Levison (2023), The Greek Life of Adam and Eve. 967

36. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Repent/Repentance • Repentance, return to God • penance, penitence • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 41, 53; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249; Levison (2009), Filled with the Spirit, 215, 289; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 72

37. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; For Philo, repentance and pity • Past, present, future, Repentance • Philo of Alexandria, Jewish philosopher, Repentance valued • Repentance • Simplicius, Repentance • repentance • repentance,

 Found in books: Sly (1990), Philo's Perception of Women, 173; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 360, 365, 377; Wilson (2012), The Sentences of Sextus, 289

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26 But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V. '' None
38. Philo of Alexandria, On The Decalogue, 66, 81 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Repentance, universal • Unrepentance • repentance,

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Stuckenbruck (2007), 1 Enoch 91-108, 398; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 370

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66 for those who are ministers and servants of the sun, and of the moon, and of all the host of heaven, or of it in all its integrity or of its principal parts, are in grievous error; (how can they fail to be, when they honour the subjects instead of the prince?) but still they sin less grievously than the others, who have fashioned stocks, and stones, and silver, and gold, and similar materials according to their own pleasure, making images, and statues, and all kinds of other things wrought by the hand; the workmanship in which, whether by statuary, or painter, or artisan, has done great injury to the life of man, having filled the whole habitable world. 81 Therefore, God, removing out of his sacred legislation all such impious deification of undeserving objects, has invited men to the honour of the one true and living God; not indeed that he has any need himself to be honoured; for being all-sufficient for himself, he has no need of any one else; but he has done so, because he wished to lead the race of mankind, hitherto wandering about in trackless deserts, into a road from which they should not stray, that so by following nature it might find the best and end of all things, namely, the knowledge of the true and living God, who is the first and most perfect of all good things; from whom, as from a fountain, all particular blessings are showered upon the world, and upon the things are people in it. XVII. ' None
39. Philo of Alexandria, On Flight And Finding, 157 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • repentance, • repentance, perfection and

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 365

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157 Also the person who loves virtue seeks a goat by reason of his sins, but does not find one; for, already, as the sacred scripture tells us, "it has been Burnt." Now we must consider what is intimated under this figurative expression--how never to do any thing wrong is the peculiar attribute of God; and to repent is the part of a wise man. But this is very difficult and very hard to attain to. '' None
40. Philo of Alexandria, On Curses, 15, 17, 20 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Enoch, repentance represented by • repentance, • repentance, in Virt. • repentance, perfection and

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 170, 171, 172; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 377, 378

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15 When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible. 17 On this account too, Abraham, when he had come unto the place which God had told him of, "On the third day, looking up, saw the place afar off." What kind of place? Was it the place to which he came? And how was it still afar off, if he had already come to it?
20
And it is said that he, at the same moment, is close to us and at a great distance, touching us with his creative or his punishing powers, which are close to each individual, and yet at the same time driving away the creature to an excessive distance from his nature as existing according to its essence, so that it cannot touch him without even the unalloyed and incorporeal efforts of the intellect. ' None
41. Philo of Alexandria, On The Special Laws, 1.103, 1.187 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; For Philo, repentance and pity • Past, present, future, Repentance • Philo of Alexandria, Jewish philosopher, Repentance valued • Repentance • Simplicius, Repentance • repentance • repentance, • repentance, perfection and

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171; Sly (1990), Philo's Perception of Women, 173, 201; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 360, 365; Wilson (2012), The Sentences of Sextus, 289

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1.103 For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent.
1.187
The reputation of the day is due to two reasons: one that it is a feast and the other that it is purification and escape from sins for which anmesty has been given by the favors of the gracious God who has assigned the same honor to repentance that he has to not committing a single Sin.{24}{l. Cohn emended meµden to meµde in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection.} '' None
42. Philo of Alexandria, On The Virtues, 175-186 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; For Philo, repentance and pity • Past, present, future, Repentance • Philo of Alexandria, Jewish philosopher, Repentance valued • Repentance • Repentance, see also Unrepentance • Simplicius, Repentance • repentance • repentance, in Jewish vs. Greek thought • repentance, in Virt. • repentance, perfection and

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 166, 170, 171; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 248, 262; Sly (1990), Philo's Perception of Women, 201; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386; Stuckenbruck (2007), 1 Enoch 91-108, 297

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175 The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it. '176 Now those blessings which are of the greatest importance in the body are good health, without disease; and in a matter of navigation, a successful voyage, without danger; and in the soul, an undying recollection of all things worthy to be remembered. And the blessings of the second class are those which consist of re-establishment, such as a recovery from diseases; a long wished for escape from and safety after great dangers encountered in a voyage, and a recollection which ensues after forgetfulness; the brother and closest relation of which is repentance, which is not indeed ranked in the first and highest class of blessings, but which has the principal in the class next to the first. 177 For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient. 178 On which account he calls to him all persons of such a disposition as this, and initiates them in his laws, holding out to them admonitions full of reconciliation and friendship, which exhort men to practise sincerity and to reject pride, and to cling to truth and simplicity, those most necessary virtues which, above all others, contribute to happiness; forsaking all the fabulous inventions of foolish men, which their parents, and nurses, and instructors, and innumerable other persons with whom they have been associated, have from their earliest infancy impressed upon their tender souls, implanting in them inextricable errors concerning the knowledge of the most excellent of all things. 179 And what can this best of all things be except God? whose honours those men have attributed to beings which are not gods, honouring them beyond all reason and moderation, and, like empty minded people that they are, wholly forgetting him. All those men therefore who, although they did not originally choose to honour the Creator and Father of the universe, have yet changed and done so afterwards, having learnt to prefer to honour a single monarch rather than a number of rulers, we must look upon as our friends and kinsmen, since they display that greatest of all bonds with which to cement friendship and kindred, namely, a pious and God-loving disposition, and we ought to sympathise in joy with and to congratulate them, since even if they were blind previously they have now received their sight, beholding the most brilliant of all lights instead of the most profound darkness. XXXIV. 180 We have now then described the first and most important of the considerations which belong to repentance. And let a man repent, not only of the errors by which he was for a long time deceived, when he honoured the creature in preference to that uncreated being who was himself the Creator of all things, but also in respect of the other necessary and ordinary pursuits and affairs of life, forsaking as it were that very worst of all evil constitutions, the sovereignty of the mob, and adopting that best of all constitutions, a wellordered democracy; that is to say, crossing over from ignorance to a knowledge of those things to be ignorant of which is shameful; from folly to wisdom, from intemperance to temperance, from injustice to righteousness, from cowardice to confident courage. 181 For it is a very excellent and expedient thing to go over to virtue without every looking back again, forsaking that treacherous mistress, vice. And at the same time it is necessary that, as in the sun shadow follows the body, so also a participation in all other virtues must inevitably follow the giving due honour to the living God; 182 for those who come over to this worship become at once prudent, and temperate, and modest, and gentle, and merciful, and humane, and venerable, and just, and magimous, and lovers of truth, and superior to all considerations of money or pleasure; just as, on the contrary, one may see that those who forsake the holy laws of God are intemperate, shameless, unjust, disreputable, weak-minded, quarrelsome, companions of falsehood and perjury, willing to sell their liberty for luxurious eating, for strong wine, for sweetmeats, and for beauty, for pleasures of the belly and of the parts below the belly; the miserable end of all which enjoyment is ruin to both body and soul. 183 Moreover, Moses delivers to us very beautiful exhortations to repentance, by which he teaches us to alter our way of life, changing from an irregular and disorderly course into a better line of conduct; for he says that this task is not one of any excessive difficulty, nor one removed far out of our reach, being neither above us in the air nor on the extreme borders of the sea, so that we are unable to take hold of it; but it is near us, abiding, in fact, in three portions of us, namely, in our mouths, and our hearts, and our hands; by symbols, that is to say, in our words, and counsels, and actions; for the mouth is the symbol of speech, and the heart of counsels, and the hands of actions, and in these happiness consists. 184 For when such as the words are, such also is the mind; and when such as the counsels are, such likewise are the actions; then life is praiseworthy and perfect. But when these things are all at variance with one another life is imperfect and blameable, unless some one who is at the same time a lover of God and beloved by God takes it in hand and produces this harmony. For which reason this oracular declaration was given with great propriety, and in perfect accordance with what has been said above,"Thou hast this day chosen the Lord to be thy God, and the Lord has this day chosen thee to be his people." 185 It is a very beautiful exchange and recompense for this choice on the part of man thus displaying anxiety to serve God, when God thus without any delay takes the suppliant to himself as his own, and goes forth to meet the intentions of the man who, in a genuine and sincere spirit of piety and truth, hastens to do him service. But the true servant and suppliant of God, even if by himself he be reckoned and classed as a man, still in power, as has been said in another place, is the whole people, inasmuch as he is equal in value to a whole people. And this is naturally the case in other matters also; 186 for, as in a ship, the pilot is of as much importance as all the rest of the crew put together; and, as in an army, the general is of as much value as the whole of the army, since, if he is slain, the whole army is defeated as much as if it had been slain to a man and utterly destroyed; so in the same manner the wise man is, as to importance, on a par with the whole nation, being defended by that indestructible impregnable fortress, piety towards God. ON NOBILITY XXXV. ' None
43. Clement of Rome, 1 Clement, 8.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repentance • repentance

 Found in books: Allison (2018), 4 Baruch, 388; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 265

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8.3 The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, As I live, says the Lord, I desire not the death of the sinner, but rather his repentance; Ezekiel 33:11 adding, moreover, this gracious declaration, Repent, O house of Israel, of your iniquity. Ezekiel 18:30 Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder Isaiah 1:18 than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. And in another place He speaks thus: Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things. Isaiah 1:16-20 Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established these declarations. '' None
44. Josephus Flavius, Jewish Antiquities, 6.308, 18.117-18.119 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repentance • Repentance, Eve, of • Repentance, return to God • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 108; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 591; Levison (2023), The Greek Life of Adam and Eve. 1036; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 23, 71; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 406

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18.117 κτείνει γὰρ δὴ τοῦτον ̔Ηρώδης ἀγαθὸν ἄνδρα καὶ τοῖς ̓Ιουδαίοις κελεύοντα ἀρετὴν ἐπασκοῦσιν καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι: οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδεκτὴν αὐτῷ φανεῖσθαι μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων, ἀλλ' ἐφ' ἁγνείᾳ τοῦ σώματος, ἅτε δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης." '18.118 καὶ τῶν ἄλλων συστρεφομένων, καὶ γὰρ ἥσθησαν ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων, δείσας ̔Ηρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις μὴ ἐπὶ ἀποστάσει τινὶ φέροι, πάντα γὰρ ἐῴκεσαν συμβουλῇ τῇ ἐκείνου πράξοντες, πολὺ κρεῖττον ἡγεῖται πρίν τι νεώτερον ἐξ αὐτοῦ γενέσθαι προλαβὼν ἀνελεῖν τοῦ μεταβολῆς γενομένης μὴ εἰς πράγματα ἐμπεσὼν μετανοεῖν. 18.119 καὶ ὁ μὲν ὑποψίᾳ τῇ ̔Ηρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς τὸ προειρημένον φρούριον ταύτῃ κτίννυται. τοῖς δὲ ̓Ιουδαίοις δόξαν ἐπὶ τιμωρίᾳ τῇ ἐκείνου τὸν ὄλεθρον ἐπὶ τῷ στρατεύματι γενέσθαι τοῦ θεοῦ κακῶσαι ̔Ηρώδην θέλοντος.' " None
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18.117 for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing with water would be acceptable to him, if they made use of it, not in order to the putting away or the remission of some sins only, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118 Now when many others came in crowds about him, for they were very greatly moved or pleased by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119 Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him.' ' None
45. Josephus Flavius, Jewish War, 3.352-3.354, 4.323, 5.18-5.19, 5.390, 5.399, 6.110, 6.312-6.313 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • prophecies, impending doom for Jews unless they repent • repent • repentance

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 109, 110, 111; Crabb (2020), Luke/Acts and the End of History, 106, 177, 220, 221, 286

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3.352 ἦν δὲ καὶ περὶ κρίσεις ὀνείρων ἱκανὸς συμβαλεῖν τὰ ἀμφιβόλως ὑπὸ τοῦ θείου λεγόμενα, τῶν γε μὴν ἱερῶν βίβλων οὐκ ἠγνόει τὰς προφητείας ὡς ἂν αὐτός τε ὢν ἱερεὺς καὶ ἱερέων ἔγγονος: 3.353 ὧν ἐπὶ τῆς τότε ὥρας ἔνθους γενόμενος καὶ τὰ φρικώδη τῶν προσφάτων ὀνείρων σπάσας φαντάσματα προσφέρει τῷ θεῷ λεληθυῖαν εὐχήν, 3.354 κἀπειδὴ τὸ ̓Ιουδαίων, ἔφη, φῦλον ὀκλάσαι δοκεῖ σοι τῷ κτίσαντι, μετέβη δὲ πρὸς ̔Ρωμαίους ἡ τύχη πᾶσα, καὶ τὴν ἐμὴν ψυχὴν ἐπελέξω τὰ μέλλοντα εἰπεῖν, δίδωμι μὲν ̔Ρωμαίοις τὰς χεῖρας ἑκὼν καὶ ζῶ, μαρτύρομαι δὲ ὡς οὐ προδότης, ἀλλὰ σὸς εἶμι διάκονος.”' "
4.323
ἀλλ' οἶμαι κατακρίνας ὁ θεὸς ὡς μεμιασμένης τῆς πόλεως ἀπώλειαν καὶ πυρὶ βουλόμενος ἐκκαθαρθῆναι τὰ ἅγια τοὺς ἀντεχομένους αὐτῶν καὶ φιλοστοργοῦντας περιέκοπτεν." "
5.18
νεκροῖς δ' ἐπιχωρίοις ἀλλόφυλοι καὶ ἱερεῦσι βέβηλοι συνεφύροντο, καὶ παντοδαπῶν αἷμα πτωμάτων ἐν τοῖς θείοις περιβόλοις ἐλιμνάζετο." "
5.18
περίστοα δὲ δι' ἀλλήλων ἐν κύκλῳ πολλά, καὶ στῦλοι πρὸς ἑκάστῳ διάφοροι, τά γε μὴν τούτων ὕπαιθρα πάντα χλοερά," "5.19 ̓͂Ην δὲ ἄξια τῶν τηλικούτων θεμελίων καὶ τὰ ὑπὲρ αὐτῶν ἔργα διπλαῖ μὲν γὰρ αἱ στοαὶ πᾶσαι, κίονες δ' αὐταῖς εἰκοσιπέντε πηχῶν τὸ ὕψος ἐφεστήκεσαν μονόλιθοι λευκοτάτης μαρμάρου, κεδρίνοις δὲ φατνώμασιν ὠρόφωντο." '5.19 τί τηλικοῦτον, ὦ τλημονεστάτη πόλις, πέπονθας ὑπὸ ̔Ρωμαίων, οἵ σου τὰ ἐμφύλια μύση πυρὶ καθαροῦντες εἰσῆλθον: θεοῦ μὲν γὰρ οὔτε ἦς ἔτι χῶρος οὔτε μένειν ἐδύνασο, τάφος οἰκείων γενομένη σωμάτων καὶ πολέμου τὸν ναὸν ἐμφυλίου ποιήσασα πολυάνδριον: δύναιο δ' ἂν γενέσθαι πάλιν ἀμείνων, εἴγε ποτὲ τὸν πορθήσαντα θεὸν ἐξιλάσῃ." "
5.399
οὕτως οὐδέποτε τῷ ἔθνει τὰ ὅπλα δέδοται, τῷ δὲ πολεμεῖσθαι καὶ τὸ ἁλώσεσθαι πάντως πρόσεστι.' "
6.312
τὸ δ' ἐπᾶραν αὐτοὺς μάλιστα πρὸς τὸν πόλεμον ἦν χρησμὸς ἀμφίβολος ὁμοίως ἐν τοῖς ἱεροῖς εὑρημένος γράμμασιν, ὡς κατὰ τὸν καιρὸν ἐκεῖνον ἀπὸ τῆς χώρας αὐτῶν τις ἄρξει τῆς οἰκουμένης." "6.313 τοῦθ' οἱ μὲν ὡς οἰκεῖον ἐξέλαβον καὶ πολλοὶ τῶν σοφῶν ἐπλανήθησαν περὶ τὴν κρίσιν, ἐδήλου δ' ἄρα τὴν Οὐεσπασιανοῦ τὸ λόγιον ἡγεμονίαν ἀποδειχθέντος ἐπὶ ̓Ιουδαίας αὐτοκράτορος." ' None
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3.352 Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.353 and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, 3.354 and said, “Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.”
4.323
and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and wellwishers,
5.18
There were besides many porticoes, one beyond another, round about, and in each of those porticoes curious pillars; yet were all the courts that were exposed to the air everywhere green.
5.18
till the dead bodies of strangers were mingled together with those of their own country, and those of profane persons with those of the priests, and the blood of all sorts of dead carcasses stood in lakes in the holy courts themselves. 5.19 2. Now, for the works that were above these foundations, these were not unworthy of such foundations; for all the cloisters were double, and the pillars to them belonging were twenty-five cubits in height, and supported the cloisters. These pillars were of one entire stone each of them, and that stone was white marble; 5.19 And now, “O most wretched city, what misery so great as this didst thou suffer from the Romans, when they came to purify thee from thy intestine hatred! For thou couldst be no longer a place fit for God, nor couldst thou long continue in being, after thou hadst been a sepulchre for the bodies of thy own people, and hadst made the holy house itself a burying-place in this civil war of thine. Yet mayst thou again grow better, if perchance thou wilt hereafter appease the anger of that God who is the author of thy destruction.”
5.399
Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken;
6.312
But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313 The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea.' ' None
46. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • repentance • suicide, of repentant Jew

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 379; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 41

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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None
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10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None
47. Mishnah, Yoma, 8.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Repentance, and death • Repentance, for idolatry • Repentance, in rabbinic literature • Repentance, return to God • repentance

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 177; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148; Libson (2018), Law and self-knowledge in the Talmud, 148; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 116; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 116

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8.8 חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵרוֹת קַלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבֹא יוֹם הַכִּפּוּרִים וִיכַפֵּר:'' None
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8.8 The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: the transgression of positive commandments and negative commandments. And for severer transgressions repentance suspends the divine punishment, until Yom HaKippurim arrives and effects atonement.'' None
48. New Testament, 1 John, 3.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • repentance

 Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110

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3.8 ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου.'' None
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3.8 He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. '' None
49. New Testament, 1 Corinthians, 11.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repentance, Eve, of • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 141; Levison (2023), The Greek Life of Adam and Eve. 1036

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11.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου.'' None
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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."" None
50. New Testament, Acts, 1.8, 2.5, 2.11, 2.22-2.24, 2.32-2.33, 2.36-2.41, 3.13-3.15, 3.17-3.23, 3.26, 4.2, 4.8-4.12, 5.30-5.31, 7.51, 8.1, 8.4, 8.9-8.39, 9.1, 9.8-9.19, 10.21, 10.24, 10.33-10.48, 11.18, 13.24, 13.27, 13.30, 13.33-13.34, 13.36-13.38, 13.43, 13.45-13.47, 14.15-14.18, 16.14-16.15, 16.31, 17.24-17.26, 17.29-17.31, 18.6, 19.4-19.5, 20.21, 26.18, 26.20, 26.22-26.23, 28.17-28.31 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Regret • Repent/Repentance • Repentance • Repentance, Eve, of • Repentance, call to • Repentance, return to God • Repentance, universal • Unrepentance • penance, penitence • penitence and sins • repentance • repentance, as euphemism for conversion

 Found in books: Allison (2018), 4 Baruch, 17, 304, 388, 390; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 118, 120, 121, 320; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 426; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 112, 131, 144; Crabb (2020), Luke/Acts and the End of History, 123, 126, 128, 185, 196, 201, 202, 244, 245, 246, 248, 249, 254, 260, 261, 262, 265, 309, 310, 325, 326, 327, 328, 329, 333, 344; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 249, 250, 251, 256, 259, 260, 261, 262, 263, 264; Gera (2014), Judith, 201, 202; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 252; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 196; Levison (2009), Filled with the Spirit, 231, 243, 251, 337; Levison (2023), The Greek Life of Adam and Eve. 801; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 355; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 150; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 31, 33, 34; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 109, 126; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 170, 191; Stuckenbruck (2007), 1 Enoch 91-108, 398; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 53, 54

sup>
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.
2.5
Ἦσαν δὲ ἐν Ἰερουσαλὴμ κατοικοῦντες Ἰουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν·
2.11
Ἰουδαῖοί τε καὶ προσήλυτοι, Κρῆτες καὶ Ἄραβες, ἀκούομεν λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ.
2.22
Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ·
2.32
τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε.
2.36
ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37 Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39 ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40 ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 2.41 Οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι.
3.13
αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν· 3.14 ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15 τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν.
3.17
καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν· 3.18 ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 3.19 μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 3.20 ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 3.21 ἃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπʼ αἰῶνος αὐτοῦ προφητῶν. 3.22 Μωυσῆς μὲν εἶπεν ὅτι Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς. 3.23 ἔσται δὲ πᾶσα ψυχὴ ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.
3.26
ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
4.2
διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν,
4.8
τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι, 4.9 εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται, 4.10 γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής. 4.11 οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. 4.12 καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς.
5.30
ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου· 5.31 τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, τοῦ δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν·
7.51
Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
8.1
Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ.Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἰεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρίας πλὴν τῶν ἀποστόλων.
8.4
Οἱ μὲν οὖν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον.
8.9
Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν,
8.10
ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη.
8.11
προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς.
8.12
ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
8.13
ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο.
8.14
Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην,
8.15
οἵτινες καταβάντες
8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.
8.17
τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον.
8.18
Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ
8.19
ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20 Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23 εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24 ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 8.25 Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἰεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο. 8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33 8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.38 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.
9.1
Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου,
9.8
ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. 9.9 καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν.
9.10
Ἦν δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος Ἁνανία. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ, κύριε.
9.11
ὁ δὲ κύριος πρὸς αὐτόν Ἀνάστα πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ Ἰούδα Σαῦλον ὀνόματι Ταρσέα, ἰδοὺ γὰρ προσεύχεται,
9.12
καὶ εἶδεν ἄνδρα ἐν ὁράματι Ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπιθέντα αὐτῷ τὰς χεῖρας ὅπως ἀναβλέψῃ.
9.13
ἀπεκρίθη δὲ Ἁνανίας Κύριε, ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν Ἰερουσαλήμ·
9.14
καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου.
9.15
εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον τῶν ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ,
9.16
ἐγὼ γὰρ ὑποδείξω αὐτῷ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν.
9.17
Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
9.18
καὶ εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε, καὶ ἀναστὰς ἐβαπτίσθη,
9.19
καὶ λαβὼν τροφὴν ἐνισχύθη. Ἐγένετο δὲ μετὰ τῶν ἐν Δαμασκῷ μαθητῶν ἡμέρας τινάς,
10.21
καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν Ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία διʼ ἣν πάρεστε;
10.24
τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους.
10.33
ἐξαυτῆς οὖν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου. 10.34 ἀνοίξας δὲ Πέτρος τὸ στόμα εἶπεν Ἐπʼ ἀληθείας καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός, 10.35 ἀλλʼ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστίν. 10.36 τὸν λόγον ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος. 10.37 ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθʼ ὅλης τῆς Ἰουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάνης, 10.38 Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ· 10.39 καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου. 10.40 τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι, 10.41 οὐ παντὶ τῷ λαῷ ἀλλὰ μάρτυσι τοῖς προκεχειρ͂οτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν· 10.42 καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. 10.43 τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. 10.44 Ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα ἐπέπεσε τὸ πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον. 10.45 καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ οἳ συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ πνεύματος τοῦ ἁγίου ἐκκέχυται· 10.46 ἤκουον γὰρ αὐτῶν λαλούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεόν. 10.47 τότε ἀπεκρίθη Πέτρος Μήτι τὸ ὕδωρ δύναται κωλῦσαί τις τοῦ μὴ βαπτισθῆναι τούτους οἵτινες τὸ πνεῦμα τὸ ἅγιον ἔλαβον ὡς καὶ ἡμεῖς; 10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
11.18
ἀκούσαντες δὲ ταῦτα ἡσύχασαν καὶ ἐδόξασαν τὸν θεὸν λέγοντες Ἄρα καὶ τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν.
13.24
προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ.
13.27
οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν,
13.30
ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·
13.33
ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34 ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά.
13.36
Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37 ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38 Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε
13.43
λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον αὐτοὺς προσμένειν τῇ χάριτι τοῦ θεοῦ.
13.45
ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες. 13.46 παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπαν Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ ἀπωθεῖσθε ἀὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη· 13.47 οὕτω γὰρ ἐντέταλται ἡμῖν ὁ κύριος
14.15
καὶ λέγοντες Ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμ ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς· 14.16 ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν· 14.17 καίτοι οὐκ ἀμάρτυρον αὑτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν. 14.18 καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς.
16.14
καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου. 16.15 ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.
16.31
οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
17.24
ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν,
17.29
γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.
18.6
ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι.
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·
20.21
διαμαρτυρόμενος Ἰουδαίοις τε καὶ Ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν.
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.
26.20
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.
26.22
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.
2
8.17
Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συνκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἰεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων, 2
8.18
οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί· 2
8.19
ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν. 28.20 διὰ ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, εἵνεκεν γὰρ τῆς ἐλπίδος τοῦ Ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι. 28.21 οἱ δὲ πρὸς αὐτὸν εἶπαν Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς Ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν. 28.22 ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι πανταχοῦ ἀντιλέγεται. 28.23 Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας. 28.24 Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις οἱ δὲ ἠπίστουν, 28.25 ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν 28.26 λέγων 28.28 γνωστὸν οὖν ὑμῖν ἔστω ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. 28.30 Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, 28.31 κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως.' ' None
sup>
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."
2.5
Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky.
2.11
Cretans and Arabians: we hear them speaking in our languages the mighty works of God!"
2.22
"You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
2.32
This Jesus God raised up, whereof we all are witnesses. 2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear.
2.36
"Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39 For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40 With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!" 2.41 Then those who gladly received his word were baptized. There were added that day about three thousand souls.
3.13
The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15 and killed the Prince of life, whom God raised from the dead, whereof we are witnesses.
3.17
"Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18 But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19 "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 3.20 and that he may send Christ Jesus, who was ordained for you before, 3.21 whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. ' "3.22 For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. " "3.23 It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' " 3.26 God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness."
4.2
being upset because they taught the people and proclaimed in Jesus the resurrection from the dead.
4.8
Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel, 4.9 if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, 4.10 be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. ' "4.11 He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' " '4.12 There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!"
5.30
The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 5.31 God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
7.51
"You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.
8.1
Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles.
8.4
Therefore those who were scattered abroad went around preaching the word.
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,
8.10
to whom they all listened, from the least to the greatest, saying, "This man is that great power of God."
8.11
They listened to him, because for a long time he had amazed them with his sorceries.
8.12
But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
8.13
Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed.
8.14
Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,
8.15
who, when they had come down, prayed for them, that they might receive the Holy Spirit;
8.16
for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus.
8.17
Then they laid their hands on them, and they received the Holy Spirit. ' "
8.18
Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " 8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23 For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 8.25 They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 8.26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37 8.38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " 9.1 But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest,
9.8
Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9 He was without sight for three days, and neither ate nor drank.
9.10
Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it\'s me, Lord."
9.11
The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying,
9.12
and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight."
9.13
But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem.
9.14
Here he has authority from the chief priests to bind all who call on your name."
9.15
But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
9.16
For I will show him how many things he must suffer for my name\'s sake."
9.17
Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."
9.18
Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized.
9.19
He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.
10.21
Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come?"
10.24
On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends.
10.33
Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God." 10.34 Peter opened his mouth and said, "Truly I perceive that God doesn\'t show favoritism; 10.35 but in every nation he who fears him and works righteousness is acceptable to him. 10.36 The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.37 that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39 We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40 God raised him up the third day, and gave him to be revealed, 10.41 not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42 He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43 All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins." 10.44 While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45 They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46 For they heard them speak with other languages and magnify God. Then Peter answered, 10.47 "Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized?" 10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
11.18
When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life!"
13.24
before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "
13.27
For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " 13.30 But God raised him from the dead, ' "
13.33
that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '13.34 "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ 13.36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37 But he whom God raised up saw no decay. 13.38 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins,
13.43
Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God.
13.45
But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46 Paul and Barnabas spoke out boldly, and said, "It was necessary that God\'s word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47 For so has the Lord commanded us, saying, \'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.\'"
14.15
"Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16 who in the generations gone by allowed all the nations to walk in their own ways. 14.17 Yet he didn\'t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness." 14.18 Even saying these things, they hardly stopped the multitudes from making a sacrifice to them.
16.14
A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15 When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us.
16.31
They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household."
17.24
The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation,
17.29
Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."
18.6
When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!"
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.
20.21
testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. ' "
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.' " 26.20 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.
26.22
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."
2
8.17
It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans, 2
8.18
who, when they had examined me, desired to set me free, because there was no cause of death in me. 2
8.19
But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. 28.20 For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain." 28.21 They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. 28.22 But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against." 28.23 When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24 Some believed the things which were spoken, and some disbelieved. 28.25 When they didn\'t agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, ' "28.26 saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. " "28.27 For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' " '28.28 "Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear." 28.29 When he had said these words, the Jews departed, having a great dispute among themselves. 28.30 Paul stayed two whole years in his own rented house, and received all who went in to him, 28.31 preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance. ' ' None
51. New Testament, Apocalypse, 1.3, 1.19, 2.2, 2.5, 2.8, 2.16, 2.20-2.23, 3.3, 3.7, 9.20, 15.1, 20.4-20.6, 22.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repentance • Unrepentance • penance, penitence • repentance • repentance, Revelation, Book of

 Found in books: Allison (2018), 4 Baruch, 434, 446; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 138; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Crabb (2020), Luke/Acts and the End of History, 328; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 265; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 94; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 113; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148, 150, 158, 172, 186, 209, 221; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 28; Stuckenbruck (2007), 1 Enoch 91-108, 398; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 73

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1.3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
1.19
γράψον οὖν ἃ εἶδες καὶ ἃ εἰσὶν καὶἃ μέλλει γίνεσθαι μετὰ ταῦτα.
2.2
Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς·
2.5
μνημόνευε οὖν πόθεν πέπτωκες, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι, καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς.
2.8
Καὶ τῷ ἀγγέλῳ τῷ ἐν Σμύρνῃ ἐκκλησίας γράψον Τάδε λέγειὁ πρῶτος καὶ ὁ ἔσχατος,ὃς ἐγένετο νεκρὸς καὶ ἔζησεν,
2.16
μετανόησον οὖν· εἰ δὲ μή, ἔρχομαί σοι ταχύ, καὶ πολεμήσω μετʼ αὐτῶν ἐν τῇ ῥομφαίᾳ τοῦ στόματός μου.

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.
2.21
καὶ ἔδωκα αὐτῇ χρόνον ἵνα μετανοήσῃ, καὶ οὐ θέλει μετανοῆσαι ἐκ τῆς πορνείας αὐτῆς. ἰδοὺ βάλλω αὐτὴν εἰς κλίνην,
2.22
καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς·
2.23
καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.
3.3
μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας καὶ τήρει, καὶ μετανόησον· ἐὰν οὖν μὴ γρηγορήσῃς, ἥξω ὡς κλέπτης, καὶ οὐ μὴ γνῷς ποίαν ὥραν ἥξω ἐπὶ σέ·
3.7
Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχωντὴν κλεῖν Δαυείδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει,
9.20
καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπε κτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐ μετενόησαν ἐκτῶν ἔργων τῶν χειρῶν αὐτῶν,ἵνα μὴ προσκυνήσουσιντὰ δαιμόνιακαὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανταιοὔτε ἀκούειν οὔτε περιπατεῖν,
20.4
Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. 20.5 οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. 20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.
22.14
— Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.' ' None
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1.3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.
1.19
Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter;
2.2
"I know your works, and your toil and perseverance, and that you can\'t tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false.
2.5
Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent.
2.8
"To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things:
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.

2.20
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.
2.21
I gave her time to repent, but she refuses to repent of her sexual immorality.
2.22
Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works.
2.23
I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.' "
3.3
Remember therefore how you have received and heard. Keep it, and repent. If therefore you won't watch, I will come as a thief, and you won't know what hour I will come upon you." 3.7 "To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things:' "
9.20
The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk." "
20.4
I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years." "20.5 The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. " '20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
22.14
Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.' ' None
52. New Testament, James, 5.14, 5.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repentance • penance, penitence • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201

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5.14 ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι τοῦ κυρίου·
5.16
ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ προσεύχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε.'' None
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5.14 Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord,
5.16
Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. '' None
53. New Testament, Hebrews, 6.1-6.2, 6.4-6.8, 10.28-10.29, 10.32 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repent/Repentance • Repentance • penance, penitence • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 592, 600, 601; Levison (2009), Filled with the Spirit, 231; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 53, 54

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6.1 Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, 6.2 βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου.
6.4
Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 6.5 καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, 6.6 καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας. 6.7 γῆγὰρ ἡ πιοῦσα τὸν ἐπʼ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσαβοτάνηνεὔθετον ἐκείνοις διʼ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ· 6.8 ἐκφέρουσαδὲἀκάνθας καὶ τριβόλουςἀδόκιμος καὶκατάραςἐγγύς, ἧς τὸ τέλος εἰς καῦσιν.
10.28
ἀθετήσας τις νόμον Μωυσέως χωρὶς οἰκτιρμῶνἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει· 10.29 πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας, καὶτὸ αἷμα τῆς διαθήκηςκοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας.
10.32
Ἀναμιμνήσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων,'' None
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6.1 Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, 6.2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
6.4
For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 6.5 and tasted the good word of God, and the powers of the age to come, 6.6 and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 6.7 For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8 but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. ' "
10.28
A man who disregards Moses' law dies without compassion on the word of two or three witnesses. " '10.29 How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace?
10.32
But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; '' None
54. New Testament, Romans, 1.19-1.20, 1.23, 1.25, 1.28, 1.31, 2.4, 2.14-2.16, 3.23, 6.3-6.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repent, repentance • Repentance • Repentance, and death • Repentance, for idolatry • Repentance, in rabbinic literature • Repentance, see also Unrepentance • Repentance, universal • penance, penitence • repentance

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 177; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144, 193; Corley (2002), Ben Sira's Teaching on Friendship, 171; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 357; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 599; Levison (2023), The Greek Life of Adam and Eve. 774; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 872; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 244; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Stuckenbruck (2007), 1 Enoch 91-108, 297

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1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους,
1.23
καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
1.25
οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
1.28
Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα,
1.31
ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·
2.4
ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;
2.14
ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.15 οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 2.16 ἐν ᾗ ἡμέρᾳ κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ.
3.23
πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
6.3
ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας.'' None
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1.19 because that which is known of God is revealed in them, for God revealed it to them. 1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.
1.23
and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
1.25
who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
1.28
Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;
1.31
without understanding, covet-breakers, without natural affection, unforgiving, unmerciful;
2.4
Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? ' "
2.14
(for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, " '2.15 in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.16 in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ.
3.23
for all have sinned, and fall short of the glory of God; ' "
6.3
Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7 For he who has died has been freed from sin. '' None
55. New Testament, Titus, 1.11, 1.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • penance, penitence • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148

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1.11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν.
1.13
ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως,'' None
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1.11 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. " 1.13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, '" None
56. New Testament, John, 1.1, 1.3, 1.32-1.33, 2.19-2.21, 20.19, 20.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Repent/Repentance • Repentance Adonaios, Sophia • Repentance, character/aeon • Repentance, return to God • prayers, of repentance • repentance • repentance, rewriting the scriptures, concept of

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 518; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 223; Levison (2009), Filled with the Spirit, 367; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 135; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 71, 191; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 73; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 535

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1.3
πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.

1.32
Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·
1.33
κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ·
2.19
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. 2.20 εἶπαν οὖν οἱ Ἰουδαῖοι Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; 2.21 ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
20.19
Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν.
20.23
ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται.'' None
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1.1 In the beginning was the Word, and the Word was with God, and the Word was God.
1.3
All things were made through him. Without him was not anything made that has been made.

1.32
John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. ' "
1.33
I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' " 2.19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." 2.20 The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?" 2.21 But he spoke of the temple of his body.
20.19
When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you."
20.23
Whoever\'s sins you forgive, they are forgiven them. Whoever\'s sins you retain, they have been retained."'' None
57. New Testament, Luke, 2.32, 3.3, 3.6-3.14, 3.21-3.22, 5.20, 5.24-5.25, 5.32, 7.38, 7.40-7.43, 7.47-7.50, 8.13, 9.22, 9.52-9.56, 10.25, 11.4, 11.31-11.32, 12.19, 13.1-13.9, 13.16, 15.7, 15.10, 15.17, 16.29-16.30, 17.19, 18.7-18.8, 18.13-18.14, 19.1-19.9, 20.6, 23.34, 23.43, 24.36, 24.45-24.49 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Holy men, repentant sinners as • Penitence • Peter (apostle), Tears of repentance • Regret • Repent/Repentance • Repentance • Repentance, Adam, of • Repentance, Eve, of • Repentance, return to God • Repentance, see also Unrepentance • Repentance, universal • Robbers, repentant, motif of • penitence • penitence, penitent, repentance • repentance • repentance, as euphemism for conversion • repentance, perfection and

 Found in books: Allison (2018), 4 Baruch, 304, 389, 390, 434, 446; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 121; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 118, 120; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, 112; Crabb (2020), Luke/Acts and the End of History, 196, 244, 245, 246, 248, 254, 261, 262, 265, 325, 326, 327, 328, 329; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211, 247, 249, 250, 251, 252, 256, 257, 258, 260, 264; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 199; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 284; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 158; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 133; Karfíková (2012), Grace and the Will According to Augustine, 116; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 194, 195, 196, 197, 201, 202, 204; Levison (2009), Filled with the Spirit, 231, 337, 367; Levison (2023), The Greek Life of Adam and Eve. 523, 794, 1044; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 82; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 355; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 162; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 34; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 28; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 634; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 109; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 71, 75; Stuckenbruck (2007), 1 Enoch 91-108, 306; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 73, 110, 120; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 463, 464, 472

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2.32 Φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ἰσραήλ.
3.3
καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
3.6
καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ. 3.7 Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπʼ αὐτοῦ Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; 3.8 ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 3.9 ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.10 καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες Τί οὖν ποιήσωμεν; 3.11 ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω. 3.12 ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν Διδάσκαλε, τί ποιήσωμεν; 3.13 ὁ δὲ εἶπεν πρὸς αὐτούς Μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε. 3.14 ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες Τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς Μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
3.21
Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
5.20
καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν Ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου.
5.24
ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας — εἶπεν τῷ παραλελυμένῳ Σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου. 5.25 καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφʼ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.
5.32
οὐκ ἐλήλυθα καλέσαι δικαίους ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν.
7.38
καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῷ μύρῳ.
7.40
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ Διδάσκαλε, εἰπέ, φησίν. δύο χρεοφιλέται ἦσαν δανιστῇ τινί· 7.41 ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 7.42 μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν πλεῖον ἀγαπήσει αὐτόν; 7.43 ἀποκριθεὶς Σίμων εἶπεν Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ Ὀρθῶς ἔκρινας.
7.47
οὗ χάριν, λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ. 7.48 εἶπεν δὲ αὐτῇ Ἀφέωνταί σου αἱ ἁμαρτίαι. 7.49 καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 7.50 εἶπεν δὲ πρὸς τὴν γυναῖκα Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην.
8.13
οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται.
9.22
εἰπὼν ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι.
9.52
καὶ ἀπέστειλεν ἀγγέλους πρὸ προσώπου αὐτοῦ. Καὶ πορευθέντες εἰσῆλθον εἰς κώμην Σαμαρειτῶν, ὡς ἑτοιμάσαι αὐτῷ· 9.53 καὶ οὐκ ἐδέξαντο αὐτόν, ὅτι τὸ πρόσωπον αὐτοῦ ἦν πορευόμενον εἰς Ἰερουσαλήμ. 9.54 ἰδόντες δὲ οἱ μαθηταὶ Ἰάκωβος καὶ Ἰωάνης εἶπαν Κύριε, θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ καὶ ἀναλῶσαι αὐτούς; 9.55 στραφεὶς δὲ ἐπετίμησεν αὐτοῖς. 9.56 καὶ ἐπορεύθησαν εἰς ἑτέραν κώμην.
10.25
Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;
11.4
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
11.31
βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. 11.32 ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.
12.19
καὶ ἐρῶ τῇ ψυχῇ μου Ψυχή, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.
13.1
Παρῆσαν δέ τινες ἐν αὐτῷ τῷ καιρῷ ἀπαγγέλλοντες αὐτῷ περὶ τῶν Γαλιλαίων ὧν τὸ αἷμα Πειλᾶτος ἔμιξεν μετὰ τῶν θυσιῶν αὐτῶν. 13.2 καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Δοκεῖτε ὅτι οἱ Γαλιλαῖοι οὗτοι ἁμαρτωλοὶ παρὰ πάντας τοὺς Γαλιλαίους ἐγένοντο, ὅτι ταῦτα πεπόνθασιν; 1
3.3
οὐχί, λέγω ὑμῖν, ἀλλʼ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε. 13.4 ἢ ἐκεῖνοι οἱ δέκα ὀκτὼ ἐφʼ οὓς ἔπεσεν ὁ πύργος ἐν τῷ Σιλωὰμ καὶ ἀπέκτεινεν αὐτούς, δοκεῖτε ὅτι αὐτοὶ ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους τοὺς κατοικοῦντας Ἰερουσαλήμ; 13.5 οὐχί, λέγω ὑμῖν, ἀλλʼ ἐὰν μὴ μετανοήσητε πάντες ὡσαύτως ἀπολεῖσθε. 1
3.6
Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν. 13.7 εἶπεν δὲ πρὸς τὸν ἀμπελουργόν Ἰδοὺ τρία ἔτη ἀφʼ οὗ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω· ἔκκοψον αὐτήν· ἵνα τί καὶ τὴν γῆν καταργεῖ; 13.8 ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν 13.9 καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν.

13.16
ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου;
15.7
λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῷ οὐρανῷ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας.
15.10
οὕτως, λέγω ὑμῖν, γίνεται χαρὰ ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι.
15.17
εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη Πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι·
16.29
λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30 ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν.
17.19
καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε.
18.7
ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπʼ αὐτοῖς; 18.8 λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;
1
8.13
ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. 18.14 λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
19.1
Καὶ εἰσελθὼν διήρχετο τὴν Ἰερειχώ. 19.2 Καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος· 19.3 καὶ ἐζήτει ἰδεῖν τὸν Ἰησοῦν τίς ἐστιν, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου ὅτι τῇ ἡλικίᾳ μικρὸς ἦν. 19.4 καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν διέρχεσθαι. 19.5 καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. 19.6 καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων. 19.7 καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι Παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι. 19.8 σταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν κύριον Ἰδοὺ τὰ ἡμίσιά μου τῶν ὑπαρχόντων, κύριε, τοῖς πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν. 19.9 εἶπεν δὲ πρὸς αὐτὸν ὁ Ἰησοῦς ὅτι Σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς Ἀβραάμ ἐστιν·
20.6
ἐὰν δὲ εἴπωμεν Ἐξ ἀνθρώπων, ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν Ἰωάνην προφήτην εἶναι·
2
3.34
⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον.
23.43
καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.
24.36
Ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν ⟦καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν⟧.
24.45
τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς, 24.46 καὶ εἶπεν αὐτοῖς ὅτι οὕτως γέγραπται παθεῖν τὸν χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, 24.47 καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ· 24.48 ὑμεῖς μάρτυρες τούτων. 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.' ' None
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2.32 A light for revelation to the Gentiles, And the glory of your people Israel."
3.3
He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins.
3.6
All flesh will see God\'s salvation.\'" 3.7 He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? ' "3.8 Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! " '3.9 Even now the ax also lies at the root of the trees. Every tree therefore that doesn\'t bring forth good fruit is cut down, and thrown into the fire." 3.10 The multitudes asked him, "What then must we do?" 3.11 He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise." 3.12 Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do?" 3.13 He said to them, "Collect no more than that which is appointed to you." 3.14 Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages."
3.21
Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, 3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."
5.20
Seeing their faith, he said to him, "Man, your sins are forgiven you."
5.24
But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house." 5.25 Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God.
5.32
I have not come to call the righteous, but sinners to repentance."
7.38
Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment.
7.40
Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on." 7.41 "A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42 When they couldn\'t pay, he forgave them both. Which of them therefore will love him most?" 7.43 Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly."
7.47
Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." 7.48 He said to her, "Your sins are forgiven." 7.49 Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?" 7.50 He said to the woman, "Your faith has saved you. Go in peace."
8.13
Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation.
9.22
saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up."
9.52
and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. ' "9.53 They didn't receive him, because he was traveling with his face set towards Jerusalem. " '9.54 When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did?" 9.55 But he turned and rebuked them, "You don\'t know of what kind of spirit you are. 9.56 For the Son of Man didn\'t come to destroy men\'s lives, but to save them."They went to another village.
10.25
Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"
11.4
Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.\'"
11.31
The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 11.32 The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here.
12.19
I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."\ 13.1 Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2 Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 1
3.3
I tell you, no, but, unless you repent, you will all perish in the same way. 13.4 Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5 I tell you, no, but, unless you repent, you will all perish in the same way." 1
3.6
He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. ' "13.7 He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' " "13.8 He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. " '13.9 If it bears fruit, fine; but if not, after that, you can cut it down.\'"

13.16
Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?"
15.7
I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
15.10
Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting."' "
15.17
But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! " 16.29 "But Abraham said to him, \'They have Moses and the prophets. Let them listen to them.\ '16.30 "He said, \'No, father Abraham, but if one goes to them from the dead, they will repent.\ 17.19 Then he said to him, "Get up, and go your way. Your faith has healed you."' "
18.7
Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? " '18.8 I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?"' "
1
8.13
But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' " '18.14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."
19.1
He entered and was passing through Jericho. 19.2 There was a man named Zacchaeus. He was a chief tax collector, and he was rich. ' "19.3 He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. " '19.4 He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5 When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house." 19.6 He hurried, came down, and received him joyfully. 19.7 When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner." 19.8 Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much." 19.9 Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham.
20.6
But if we say, \'From men,\' all the people will stone us, for they are persuaded that John was a prophet."
2
3.34
Jesus said, "Father, forgive them, for they don\'t know what they are doing."Dividing his garments among them, they cast lots.
23.43
Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."
24.36
As they said these things, Jesus himself stood among them, and said to them, "Peace be to you."
24.45
Then he opened their minds, that they might understand the Scriptures. 24.46 He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, 24.47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48 You are witnesses of these things. 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."' ' None
58. New Testament, Mark, 1.2-1.5, 1.8-1.11, 1.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Regret • Repentance • Repentance, return to God • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, 112; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 248, 249, 250; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 196, 204; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 70, 71, 72, 73, 75

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1.2 Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· 1.3 Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, 1.4 ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1.8
ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
1.15
καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ.'' None
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1.2 As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3 The voice of one crying in the wilderness, \'Make ready the way of the Lord! Make his paths straight!\'" 1.4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
1.8
I baptized you in water, but he will baptize you in the Holy Spirit." 1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
1.15
and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel."'' None
59. New Testament, Matthew, 1.6, 3.2, 3.6-3.8, 3.10-3.11, 3.13-3.17, 4.17, 6.11-6.13, 9.13, 12.41-12.42, 16.27-16.28, 18.12-18.22, 21.25, 21.32, 24.51, 25.46, 26.75, 28.18-28.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Peter (apostle), Tears of repentance • Regret • Repent/Repentance • Repentance • Repentance, return to God • penitence, • repentance • repentance, Revelation, Book of

 Found in books: Allison (2018), 4 Baruch, 304, 390, 434; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, 129; Crabb (2020), Luke/Acts and the End of History, 262, 329; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 247, 249, 250, 251, 252, 255, 257, 258, 277; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 280, 284; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 94; Hayes (2022), The Literature of the Sages: A Re-Visioning, 386; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 196, 202, 261; Levison (2009), Filled with the Spirit, 367; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 150; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 28; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 71, 75, 117, 170; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 116; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 404, 463

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1.6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,
3.2
λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
3.6
καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 3.7 Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα εἶπεν αὐτοῖς Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; 3.8 ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας·
3.10
ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3.13
Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάνην τοῦ βαπτισθῆναι ὑπʼ αὐτοῦ. 3.14 ὁ δὲ διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 3.15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 3.16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
4.17
ΑΠΟ ΤΟΤΕ ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.
6.11
Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
9.13
πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς.
12.41
ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε. 12.42 βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.
16.27
μέλλει γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. 16.28 ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες τῶν ὧδε ἑστώτων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.
18.12
τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον; 18.13 καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπʼ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις. 18.14 οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων. 18.15 Ἐὰν δὲ ἁμαρτήσῃ ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου· 18.16 ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα· 18.17 ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 18.18 Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 18.19 Πάλιν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 18.21 Τότε προσελθὼν ὁ Πέτρος εἶπεν αὐτῷ Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις; 18.22 λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.
21.25
τὸ βάπτισμα τὸ Ἰωάνου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες Ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ;
21.32
ἦλθεν γὰρ Ἰωάνης πρὸς ὑμᾶς ἐν ὁδῷ δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ· οἱ δὲ τελῶναι καὶ αἱ πόρναι ἐπίστευσαν αὐτῷ· ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ.
24.51
καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
25.46
καὶ ἀπελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον.
26.75
καὶ ἐμνήσθη ὁ Πέτρος τοῦ ῥήματος Ἰησοῦ εἰρηκότος ὅτι Πρὶν ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ με, καὶ ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς.
28.18
καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς· 28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.'' None
sup>
1.6 Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
3.2
"Repent, for the Kingdom of Heaven is at hand!"
3.6
They were baptized by him in the Jordan, confessing their sins. 3.7 But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8 Therefore bring forth fruit worthy of repentance!
3.10
"Even now the ax lies at the root of the trees. Therefore, every tree that doesn\'t bring forth good fruit is cut down, and cast into the fire. 3.11 I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit.
3.13
Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14 But John would have hindered him, saying, "I need to be baptized by you, and you come to me?" 3.15 But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
4.17
From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand."
6.11
Give us today our daily bread. 6.12 Forgive us our debts, as we also forgive our debtors. ' "6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " 9.13 But you go and learn what this means: \'I desire mercy, and not sacrifice,\' for I came not to call the righteous, but sinners to repentance."
12.41
The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42 The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
16.27
For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 16.28 Most assuredly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his kingdom."
18.12
"What do you think? If a man has one hundred sheep, and one of them goes astray, doesn\'t he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13 If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14 Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.15 "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. ' "18.16 But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. " '18.17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18 Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20 For where two or three are gathered together in my name, there I am in the midst of them." 18.21 Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?" 18.22 Jesus said to him, "I don\'t tell you until seven times, but, until seventy times seven.
21.25
The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, \'From heaven,\' he will ask us, \'Why then did you not believe him?\ "
21.32
For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. " 24.51 and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be.
25.46
These will go away into eternal punishment, but the righteous into eternal life."
26.75
Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly.
28.18
Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 28.20 teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. '' None
60. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • repentance

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 38; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 148

61. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Repentance • repentance

 Found in books: Allison (2018), 4 Baruch, 116; Crabb (2020), Luke/Acts and the End of History, 222

62. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • conversion, repentance, focus on • repentance • repentance, conversion, Christian life-writing focused on

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53; Crabb (2020), Luke/Acts and the End of History, 221; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 186; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 405

63. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Penitence • Repent/Repentance • Repentance • Repentance, Adam, of • Repentance, Eve, of • penance, penitence • repentance • repentance, rewriting the scriptures, concept of

 Found in books: Allison (2018), 4 Baruch, 434; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 255; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 228; Levison (2009), Filled with the Spirit, 251; Levison (2023), The Greek Life of Adam and Eve. 523; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 148

64. Irenaeus, Refutation of All Heresies, 1.21.4, 1.29, 1.29.4 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Repentance Adonaios, Sophia • Repentance Adonaios, baptism of • Repentance Adonaios, souls • Repentance, character/aeon • penance, penitence • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 124; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 34, 149, 202, 251; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 126

sup>
1.21.4 But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those beings who are inconceivable, and incorporeal, and beyond the reach of sense, be performed by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption.

1.29.4
Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.' ' None
65. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • repentance • repentance,

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 361

66. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 129; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 122

67. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Repentance • Shepherd of Hermas, and repentance • repentance

 Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 298; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 69, 185; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 95, 97, 225; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 208

68. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • repentance

 Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 89; Wilson (2012), The Sentences of Sextus, 358

69. None, None, nan (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Repentance • Repentance, return to God

 Found in books: Allison (2018), 4 Baruch, 17; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117

70. None, None, nan (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • Repentance • Repentance, and death • Repentance, in rabbinic literature

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 131; Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 172

71. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Repentance, and death • Repentance, and sorrow ( penthos ) • Repentance, gentile, in rabbinic sources • Repentance, in Christian sources • Repentance, in rabbinic literature • repentance • repentance, perfection and

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 178, 191, 196; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 171; Libson (2018), Law and self-knowledge in the Talmud, 148

34b כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו\' קם מלפני מזבח ה\' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:,61b ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר\' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר\' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר\' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו\' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו\': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר\' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר\' עקיבא סבירא לי דאמר בכל מקום אסור: ' None34b It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one’s status, the more important it is to demonstrate his subservience to God.,Rabbi Yitzḥak bar Naḥmani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: “And it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens” (I Kings 8:54).,Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one’s face, with his face toward the ground, as it is stated: “Then Bathsheba bowed vatikod with her face to the ground” (I Kings 1:31). Keria means bowing upon one’s knees, as regarding Solomon it is stated: He finished praying and “he rose from before the altar of the Lord, from kneeling mikkeroa upon his knees.” Finally, hishtaḥava’a, that is bowing with one’s hands and legs spread in total submission, as it is stated in Jacob’s question to Joseph in response to his dream: “Shall we, I and your mother and your brothers, come and bow down lehishtaḥavot to you to the ground?” (Genesis 37:10).,On the topic of bowing, Rav Ḥiyya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground.,The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory.,The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing.,Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Naḥman who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well.,But wasn’t it taught in a baraita that one who bows in thanksgiving, it is reprehensible?,Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate.,The Sages continue to question Rava’s conduct: But wasn’t it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible.,The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You.,halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected.,In which blessing is an error a bad omen?,Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.”,Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.,Regarding this baraita, Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs.,We learned in the mishna: They said about Rabbi Ḥanina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: “The Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him” (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed.,In conclusion of this discussion, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business perakmatya on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: “And from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him” (Isaiah 64:3).,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: “For the poor shall not cease from the land” (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging.,And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: “No eye has seen it, God, aside from You.”,And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous.,And Rabbi Yoḥa could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset.,Earlier, Rabbi Yoḥa said that there is a reward referred to in the verse: “No eye has seen it.” The Gemara asks: What is this reward about which it is said: “No eye has seen it”? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Naḥmani said: That is Eden, which no creature’s eye has ever surveyed.,Lest you will say: Where was Adam the first man? Wasn’t he there and didn’t he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself.,And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: “And a river went out from Eden to water the Garden” (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own.,Having mentioned Rabbi Ḥanina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel’s son fell ill. Rabban Gamliel dispatched two scholars to Rabbi Ḥanina ben Dosa to pray for mercy and healing on his behalf. When Rabbi Ḥanina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi Ḥanina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink.,And there was another incident involving Rabbi Ḥanina ben Dosa, who went to study Torah before Rabbi Yoḥa ben Zakkai, and Rabbi Yoḥa’s son fell ill. He said to him: Ḥanina, my son, pray for mercy on behalf of my son so that he will live. Rabbi Ḥanina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yoḥa ben Zakkai’s son lived. Rabbi Yoḥa ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is Ḥanina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters.,And on the topic of prayer, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel’s prayer: “In his attic there were open windows facing Jerusalem” (Daniel 6:11).,With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field.,Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: “Happy is he whose iniquity is forgiven, whose transgression is covered over” (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven.,'61b and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies.,With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31).,Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us?,And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created.,We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul.,The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire?,Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place. rThe fox said to them: From what are you fleeing? rThey said to him: We are fleeing from the nets that people cast upon us. rHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? rThe fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so. rThe moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire.,The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters.,The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One.,The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life.,We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus Tzofim and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing.,In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so.,The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted.,It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west.,The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere. ' None
72. Origen, Against Celsus, 3.59-3.60 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • repentance

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 213; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 421

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3.59 Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect. " '3.60 And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4 we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, The lifting up of my hands is as the evening sacrifice, let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by reason of habit has his senses exercised to discern between good and evil, let him have no reluctance in coming to the strong and rational sustece which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, Let him whose soul is conscious of no evil come. But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples. Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! '" None
73. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Repentance Adonaios, Sabaoth • Repentance, of Sophia

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 35; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 114

74. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Repentance Adonaios, Sabaoth • Repentance, of Sophia

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 35; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117, 254

75. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Repentance Adonaios, Metanoia (aeon) • Repentance, character/aeon

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 433; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32

76. Anon., Joseph And Aseneth, 15.8
 Tagged with subjects: • Repentance • repentance

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 211; Levison (2023), The Greek Life of Adam and Eve. 648

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15.8 And Penitence is herself a virgin, very beautiful and pure and chaste and gentle; and God Most High loves her, and all his angels do her reverence. '' None
77. Babylonian Talmud, Avodah Zarah, None
 Tagged with subjects: • Propp, Vladimir, Prostitutes, repentant, motif of • Repentance, and death • Repentance, and sorrow ( penthos ) • Repentance, for idolatry • Repentance, gentile, in rabbinic sources • Repentance, in Christian sources • Repentance, in rabbinic literature • Repentance, solitary • Repentence • Robbers, repentant, motif of • repentance

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 172, 173, 174, 175, 176, 177, 181, 182, 183, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196; Hayes (2022), The Literature of the Sages: A Re-Visioning, 385, 386; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 203

17a והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה וגו\' מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן האי מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך ותהי להפך,ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא\' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא קול שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות נמי הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל ר"ח זוידו לה זוודתא ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא והא הכא בעבירה הוה ומית התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר\' חנינא ור\' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים'' None17a and you derived pleasure from it, and because of this you were held responsible by Heaven. Rabbi Eliezer said to him: Akiva, you are right, as you have reminded me that once I was walking in the upper marketplace of Tzippori, and I found a man who was one of the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute, or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). What is the halakha: Is it permitted to make from the payment to a prostitute for services rendered a bathroom for a High Priest in the Temple? And I said nothing to him in response.,He said to me: Jesus the Nazarene taught me the following: It is permitted, as derived from the verse: “For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return” (Micah 1:7). Since the coins came from a place of filth, let them go to a place of filth and be used to build a bathroom.,And I derived pleasure from the statement, and due to this, I was arrested for heresy by the authorities, because I transgressed that which is written in the Torah: “Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). “Remove your way far from her,” this is a reference to heresy; “and do not come near the entrance of her house,” this is a reference to the ruling authority. The Gemara notes: And there are those who say a different interpretation: “Remove your way far from her,” this is a reference to heresy and the ruling authority; “and do not come near the entrance of her house,” this is a reference to a prostitute. And how much distance must one maintain from a prostitute? Rav Ḥisda said: Four cubits.,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: And what do the Sages derive from this phrase: “Payment to a prostitute”? The Gemara answers: They explain it in accordance with the opinion of Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herself out to others for money will become so attached to this practice that ultimately, when others no longer wish to hire her, she will hire others to engage in intercourse with her. As it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary” (Ezekiel 16:34).,The Gemara comments: And Rav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, disagrees with the opinion of Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness” (Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: When Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. And the Gemara points out that this action of his disagrees with another ruling that Ulla himself issued, as Ulla says: Mere intimacy with a woman with whom one is prohibited from engaging in sexual intercourse is prohibited, due to the maxim: Go, go, we say to a nazirite, go around, go around but do not come near to the vineyard. Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: “The horseleech has two daughters: Give, give” (Proverbs 30:15). What is meant by “give, give”? Mar Ukva says: This is the voice of the two daughters who cry out from Gehenna due to their suffering; and they are the ones who say in this world: Give, give, demanding dues and complete allegiance. And who are they? They are heresy and the ruling authority. There are those who say that Rav Ḥisda says that Mar Ukva says: The voice of Gehenna cries out and says: Bring me two daughters who cry and say in this world: Give, give.,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: “None that go to her return, neither do they attain the paths of life” (Proverbs 2:19). The Gemara asks: Since those that are drawn to heresy do not return, from where would they attain the path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that this is what the verse is saying: In general, those who go to her do not return, and even if they return, they do not attain the paths of life, i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this to say that anyone who separates himself from heresy and returns from his mistaken ways must die? But what about that woman who came before Rav Ḥisda to confess to him, and she said to him: The lightest of the light, i.e., the least of the sins that she committed, is that she conceived her younger son from engaging in intercourse with her older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her, i.e., yourself, as you will certainly die soon, but she did not die.,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as from the fact that she said that the lightest of the light of her sins was that she conceived one son from engaging in intercourse with another son, by inference one can learn that she was also involved in heresy, and yet she did not die. The Gemara answers: That is a case where the woman did not repent properly, and due to that reason she did not die.,There are those who say there is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents for the sin of heresy, yes, the result is death, whereas if one repents for the sin of forbidden sexual intercourse he does not die? But what about that woman who came before Rav Ḥisda to confess to him and Rav Ḥisda said to those present: Prepare funeral shrouds for her, and she died? The Gemara answers: From the fact that she said: The lightest of the light, by inference one can learn that she was also involved in heresy.,The Gemara asks: And is it correct that one who repents of the sin of forbidden sexual intercourse does not die? But isn’t it taught in a baraita: They said about Rabbi Elazar ben Durdayya that he was so promiscuous that he did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute in one of the cities overseas who would take a purse full of dinars as her payment. He took a purse full of dinars and went and crossed seven rivers to reach her. When they were engaged in the matters to which they were accustomed, a euphemism for intercourse, she passed wind and said: Just as this passed wind will not return to its place, so too Elazar ben Durdayya will not be accepted in repentance, even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and he went and sat between two mountains and hills and said: Mountains and hills, pray for mercy on my behalf, so that my repentance will be accepted. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “For the mountains may depart, and the hills be removed” (Isaiah 54:10). He said: Heaven and earth, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment” (Isaiah 51:6).,He said: Sun and moon, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “Then the moon shall be confounded, and the sun ashamed” (Isaiah 24:23). He said: Stars and constellations, pray for mercy on my behalf. They said to him: Before we pray for mercy on your behalf, we must pray for mercy on our own behalf, as it is stated: “And all the hosts of heaven shall molder away” (Isaiah 34:4).,Elazar ben Durdayya said: Clearly the matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul left his body. A Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come. The Gemara explains the difficulty presented by this story: And here Elazar ben Durdayya was guilty of the sin of forbidden sexual intercourse, and yet he died once he repented. The Gemara answers: There too, since he was attached so strongly to the sin, to an extent that transcended the physical temptation he felt, it is similar to heresy, as it had become like a form of idol worship for him.,When Rabbi Yehuda HaNasi heard this story of Elazar ben Durdayya, he wept and said: There is one who acquires his share in the World-to-Come only after many years of toil, and there is one who acquires his share in the World-to-Come in one moment. And Rabbi Yehuda HaNasi further says: Not only are penitents accepted, but they are even called: Rabbi, as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: Rabbi Ḥanina and Rabbi Yonatan were once walking along the road when they came to a certain two paths, one of which branched off toward the entrance of a place of idol worship, and the other one branched off toward the entrance of a brothel. One said to the other: Let us go by the path that leads to the entrance of the place of idol worship,'' None



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