| 1. Septuagint, Baruch, 8.28, 12.4, 12.9 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 686 |
| 2. Plato, Symposium, 204b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695 |
3. Horace, Odes, 2.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 686 | 2.19. TO BACCHUS I saw Bacchus on distant cliffs - believe me, O posterity - he was teaching songs there, and the Nymphs were learning them, and all the goat-footed Satyrs with pointed ears. Evoe! My mind fills with fresh fear, my heart filled with Bacchus, is troubled, and violently rejoices. Evoe! Spare me, Liber, dreaded for your mighty thyrsus, spare me. It’s right to sing of the wilful Bacchantes, the fountain of wine, and the rivers of milk, to sing of the honey that’s welling, and sliding down from the hollow tree-trunks: It’s right to sing of your bride turned goddess, your Ariadne, crowned among stars: the palace of Pentheus, shattered in ruins, and the ending of Thracian Lycurgus. You direct the streams, and the barbarous sea, and on distant summits, you drunkenly tie the hair of the Bistonian women, with harmless knots made of venomous snakes. When the impious army of Giants tried to climb through the sky to Jupiter’s kingdom, you hurled back Rhoetus, with the claws and teeth of the terrifying lion. Though you’re said to be more suited to dancing, laughter, and games, and not equipped to suffer the fighting, nevertheless you shared the thick of battle as well as the peace. Cerberus saw you, unharmed, and adorned with your golden horn, and, stroking you gently, with his tail, as you departed, licked your ankles and feet with his triple tongue. |
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4. New Testament, Matthew, 7.24, 8.5, 8.27, 9.30, 9.32, 12.22-12.23, 13.13, 17.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700| 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 8.5. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 8.27. Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; 9.30. καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. Καὶ ἐνεβριμήθη αὐτοῖς ὁ Ἰησοῦς λέγων Ὁρᾶτε μηδεὶς γινωσκέτω· 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 13.13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· 17.27. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. | 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 8.5. When he came into Capernaum, a centurion came to him, asking him, 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?" 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this." 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David?" 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you." |
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5. New Testament, Mark, 1.23-1.25, 1.29, 1.32, 1.34, 1.39-1.40, 1.44-1.45, 2.5, 3.5, 3.10-3.12, 4.10-4.13, 4.33-4.35, 4.41, 5.7, 5.25, 5.43, 6.30-6.31, 6.45, 6.50, 6.52, 6.55, 7.18, 7.24, 7.26, 7.36, 8.1, 8.4, 8.17, 8.23, 8.30, 9.2-9.9, 9.28, 9.31, 13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 686, 689, 692, 695, 700| 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 1.40. Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι. 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 1.45. ὁ δὲ ἐξελθὼν ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον, ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν, ἀλλὰ ἔξω ἐπʼ ἐρήμοις τόποις [ἦν]· καὶ ἤρχοντο πρὸς αὐτὸν πάντοθεν. 2.5. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.10. πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας. 3.11. καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ. 3.12. καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν. 4.10. Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 4.13. καὶ λέγει αὐτοῖς Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; 4.33. Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν· 4.34. χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατʼ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς ἐπέλυεν πάντα. 4.35. Καὶ λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης Διέλθωμεν εἰς τὸ πέραν. 4.41. καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.25. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.43. καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. 6.30. Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. 6.31. καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. 6.45. Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. 6.50. πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.52. καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. 6.55. περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἔστιν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου [καὶ Σιδῶνος]. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.36. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον. 8.1. Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.4. καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.17. καὶ γνοὺς λέγει αὐτοῖς Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; 8.23. καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.30. καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. 9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.6. οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον. 9.9. Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. 9.28. καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.31. ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. 13.3. Καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα αὐτὸν κατʼ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάνης καὶ Ἀνδρέας | 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean." 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you." 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!" 3.12. He sternly warned them that they should not make him known. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side." 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?" 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.25. A certain woman, who had an issue of blood for twelve years, 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid." 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.30. He charged them that they should tell no one about him. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?" 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again." 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, |
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6. New Testament, Luke, 5.7, 6.47, 7.1, 7.11, 8.10, 11.44, 13.10, 14.1, 17.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700| 5.7. καὶ κατένευσαν τοῖς μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθαν, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. 6.47. πᾶς ὁ ἐρχόμενος πρός με καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος· 7.1. Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.11. Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναίν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς. 8.10. ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. 11.44. οὐαὶ ὑμῖν, ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν. 13.10. Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 14.1. Καὶ ἐγένετο ἐν τῷ ἐλθεῖν αὐτὸν εἰς οἶκόν τινος τῶν ἀρχόντων [τῶν] Φαρισαίων σαββάτῳ φαγεῖν ἄρτον καὶ αὐτοὶ ἦσαν παρατηρούμενοι αὐτόν. 17.11. Καὶ ἐγένετο ἐν τῷ πορεύεσθαι εἰς Ἰερουσαλὴμ καὶ αὐτὸς διήρχετο διὰ μέσον Σαμαρίας καὶ Γαλιλαίας. | 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it." 13.10. He was teaching in one of the synagogues on the Sabbath day. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. |
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7. New Testament, John, 11.54, 21.1-21.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695, 700| 11.54. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. 21.1. ΜΕΤΑ ΤΑΥΤΑ ἐφανέρωσεν ἑαυτὸν πάλιν Ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος· ἐφανέρωσεν δὲ οὕτως. 21.2. Ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. 21.3. λέγει αὐτοῖς Σίμων Πέτρος Ὑπάγω ἁλιεύειν· λέγουσιν αὐτῷ Ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. ἐξῆλθαν καὶ ἐνέβησαν εἰς τὸ πλοῖον, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν. | 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. |
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8. Ignatius, To The Ephesians, 19.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 | 19.1. And hidden from the prince of this world were the virginity of Mary and her child-bearing and likewise also the death of the Lord -- three mysteries to be cried aloud -- the which were wrought in the silence of God. |
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| 9. Melito of Sardis, Fragments, fr. 7 (PG 5.1221) (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
| 10. Melito of Sardis, Fragments, fr. 7 (PG 5.1221) (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
11. Justin, First Apology, 1, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan | 1. To the Emperor Titus Ælius Adrianus Antoninus Pius Augustus C sar, and to his son Verissimus the Philosopher, and to Lucius the Philosopher, the natural son of C sar, and the adopted son of Pius, a lover of learning, and to the sacred Senate, with the whole People of the Romans, I, Justin, the son of Priscus and grandson of Bacchius, natives of Flavia Neapolis in Palestine, present this address and petition on behalf of those of all nations who are unjustly hated and wantonly abused, myself being one of them. 35. And how Christ after He was born was to escape the notice of other men until He grew to man's estate, which also came to pass, hear what was foretold regarding this. There are the following predictions: - Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders; Isaiah 9:6 which is significant of the power of the cross, for to it, when He was crucified, He applied His shoulders, as shall be more clearly made out in the ensuing discourse. And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God. Isaiah 65:2, Isaiah 58:2 And again in other words, through another prophet, He says, They pierced My hands and My feet, and for My vesture they cast lots. And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, They pierced my hands and my feet, was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate. And we will cite the prophetic utterances of another prophet, Zephaniah, to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes unto you; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9 |
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| 12. Tertullian, Against Marcion, 4.7.12, 4.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 706 |
| 13. Tertullian, Against Praxeas, 21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
| 14. Eusebius of Caesarea, Preparation For The Gospel, 9.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700 |
15. Origen, Against Celsus, 2.15, 2.48, 2.72 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692, 695, 700 | 2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons. 2.72. After the above statements, he continues: If he wished to remain hid, why was there heard a voice from heaven proclaiming him to be the Son of God? And if he did not seek to remain concealed, why was he punished? Or why did he die? Now, by such questions he thinks to convict the histories of discrepancy, not observing that Jesus neither desired all things regarding Himself to be known to all whom He happened to meet, nor yet all things to be unknown. Accordingly, the voice from heaven which proclaimed Him to be the Son of God, in the words, This is my beloved Son, in whom I am well pleased, is not stated to have been audible to the multitudes, as this Jew of Celsus supposed. The voice from the cloud on the high mountain, moreover, was heard only by those who had gone up with Him. For the divine voice is of such a nature, as to be heard only by those whom the speaker wishes to hear it. And I maintain, that the voice of God which is referred to, is neither air which has been struck, nor any concussion of the air, nor anything else which is mentioned in treatises on the voice; and therefore it is heard by a better and more divine organ of hearing than that of sense. And when the speaker will not have his voice to be heard by all, he that has the finer ear hears the voice of God, while he who has the ears of his soul deadened does not perceive that it is God who speaks. These things I have mentioned because of his asking, Why was there heard a voice from heaven proclaiming him to be the Son of God? while with respect to the query, Why was he punished, if he wished to remain hid? what has been stated at greater length in the preceding pages on the subject of His suffering may suffice. |
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16. Eusebius of Caesarea, Ecclesiastical History, 3.39.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 706 | 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. |
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| 17. Origen, Homilies On Luke, 6.pp. 35-36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670 |
| 18. Origen, Commentary On Matthew, 14.22.p. 39, 15.21.p. 60 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700 |
| 19. John Chrysostom, Homilies On Matthew, 52.1 (PG 58.518), 53.1 (PG 58.527), 67.1 (PG 58.633), 53.2 (PG 58.528), 50 (51) (PG 58.506) (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695 |
| 20. John Chrysostom, Homilies On Philemon, 6 (PG 62.223) (4th cent. CE - 5th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
| 21. Augustine, De Consensu Evangelistarum Libri Quatuor, 4.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 670, 692 |
| 22. Augustine, In Evangelium Joannis Tractatus Cxxiv, 28 (PL 35.1622) (4th cent. CE - 5th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
| 23. Augustine, Sermons, 1089), 220 (PL 38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 24. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), 14.33 (PL 26.107) (5th cent. CE - 5th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 700 |
| 25. Jerome, Commentary On Ezekiel, 1 (PG 48.780) (5th cent. CE - 5th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
| 26. Augustine, Letters, 137.18 (7th cent. CE - 7th cent. CE) Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695 |
| 27. Anon., Letter of Aristeas, 1.70, 1.162, 1.313, 1.332, 1.337 Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695 |
| 28. History of The Patriarchs of The Coptic, Church of Alexandria, PL 26.131 Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 695 |
| 30. Anon., Assumption of Moses, 1 Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 686 |
| 32. Soudias, Fgrh 62 F 11 345 N. 4, PG 66.710 Tagged with subjects: •secret, teaching Found in books: Bickerman and Tropper, Studies in Jewish and Christian History (2007) 692 |
