The Ancient Mediterranean Religions Index Database

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21 results for "umkehr"

1. Hebrew Bible, Isaiah, 25.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 200

25.8. בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יְהוִה דִּמְעָה מֵעַל כָּל־פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל־הָאָרֶץ כִּי יְהוָה דִּבֵּר׃

25.8. He will swallow up death for ever; And the Lord GOD will wipe away tears from off all faces; And the reproach of His people will He take away from off all the earth; For the LORD hath spoken it.

2. Dead Sea Scrolls, Community Rule, 4.18-4.26, 6.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 200

3. Anon., Sibylline Oracles, 4.162-4.169 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 302

4.162. And out of Syria shall come Rome's foremost man, 4.163. Who having burned the temple of Solyma, 4.164. And having slaughtered many of the Jews, 4.165. 165 Shall destruction on their great broad land. 4.166. And then too shall an earthquake overthrow 4.167. Both Salamis and Paphos, when dark water 4.168. Shall dash o'er Cyprus washed by many a wave. 4.169. But when from deep cleft of Italian land

4. New Testament, Acts, 1.5, 1.8, 2.38-2.41, 8.37, 10.45, 16.15, 16.33, 18.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 347, 348, 350, 363, 577

1.5. ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. 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. 2.38. 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. 8.37. 10.45. καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ οἳ συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ πνεύματος τοῦ ἁγίου ἐκκέχυται· 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. 16.33. καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα, 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now." 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." 2.38. 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. 8.37. 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. 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. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized.

5. New Testament, Titus, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,

3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit,

6. New Testament, Romans, 6.11, 3.25, 6.10, 10.10, 12.13, 10.8, 10.9, 10.14, 1.3, 10.13, 6.9, 10.12, 10.11, 6.11b, 1.30a, 1.30c (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 347, 363

6.11. ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ.

6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.

7. New Testament, Hebrews, 6.4, 10.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

6.4. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 10.22. προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ·

6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,

8. New Testament, Galatians, 3.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 347

3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·

3.27. For as many of you as werebaptized into Christ have put on Christ.

9. New Testament, Ephesians, 1.13, 5.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι,

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 5.26. that he might sanctify it, having cleansed it by the washing of water with the word,

10. New Testament, Matthew, 3.7-3.10, 16.16-16.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 350, 363

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· 3.9. καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 16.16. ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς·

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! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. "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. 16.16. Simon Peter answered, "You are the Christ, the Son of the living God." 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.

11. New Testament, 2 Peter, 1.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

1.9. ᾧ γὰρ μὴ πάρεστιν ταῦτα, τυφλός ἐστιν μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν.

1.9. For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.

12. New Testament, John, 1.29-1.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 350

1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 1.30. οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν· 1.31. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων.

1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel."

13. New Testament, 1 Thessalonians, 1.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ,

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,

14. New Testament, 1 Peter, 1.3.23, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

3.21. ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ,

3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,

15. Josephus Flavius, Jewish War, 2.128-2.129, 2.137-2.142, 2.150.161 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 200

2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον. 2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες. 2.138. ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται. 2.139. πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις: 2.141. τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται. 2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.

2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves.

16. New Testament, Mark, 1.4, 1.8, 16.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 350, 363

1.4. ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.8. ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 16.16. ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται.

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit." 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned.

17. New Testament, 2 Corinthians, 1.22, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 200, 363

1.22. [ὁ] καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. 5.17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά·

18. New Testament, Luke, 3.7, 3.8, 3.9, 3.3a, 21b (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363

3.7. Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπʼ αὐτοῦ Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;

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?

19. Babylonian Talmud, Keritot, 9a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 302

20. Babylonian Talmud, Yevamot, 71a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 302

71a. המרת דת פוסלת ואין המרת דת פוסלת במעשר,כל ערל לא יאכל בו למה לי בו אינו אוכל אבל אוכל הוא במצה ומרור,ואיצטריך למכתב ערל ואיצטריך למכתב כל בן נכר דאי כתב רחמנא ערל משום דמאיס אבל בן נכר דלא מאיס אימא לא ואי כתב רחמנא כל בן נכר משום דאין לבו לשמים אבל ערל דלבו לשמים אימא לא צריכא,(שמות יב, ט) ממנו ממנו למה לי לכדרבה א"ר יצחק,אמר מר ר"ע אומר אינו צריך הרי הוא אומר (ויקרא כב, ד) איש איש לרבות את הערל ואימא לרבות את האונן א"ר יוסי בר' חנינא אמר קרא (ויקרא כב, י) וכל זר זרות אמרתי לך ולא אנינות,אימא ולא ערלות הא כתיב איש איש,ומה ראית מסתברא ערלות הוה ליה לרבויי שכן מעשי"ם כרותי"ם בדב"ר העב"ד מחוסר מעשה ומעשה בגופו וענוש כרת וישנו לפני הדבור ומילת זכריו ועבדיו מעכבת,אדרבה אנינות הוה ליה לרבויי שכן ישנה בכל שעה ונוהגת באנשים ונשים ואין בידו לתקן עצמו,הנך נפישן רבא אמר בלא הנך נפישן נמי לא מצית אמרת אמר קרא איש איש איזהו דבר שישנו באיש ואינו באשה הוי אומר זה ערלות,ורבי עקיבא האי תושב ושכיר מאי עביד ליה אמר רב שמעיא לאתויי ערבי מהול וגבעוני מהול,והני מולין נינהו והא תנן קונם שאני נהנה לערלים מותר בערלי ישראל ואסור במולי עובדי כוכבים קונם שאני נהנה למולין מותר במולי עובדי כוכבים ואסור בערלי ישראל,אלא לאתויי גר שמל ולא טבל וקטן שנולד כשהוא מהול וקסבר צריך להטיף ממנו דם ברית,ור' אליעזר לטעמיה דאמר גר שמל ולא טבל גר מעליא הוא וקסבר קטן כשנולד מהול אין צריך להטיף ממנו דם ברית,ור' אליעזר האי איש איש מאי עביד ליה דברה תורה כלשון בני אדם,בעי רב חמא בר עוקבא קטן ערל מהו לסוכו בשמן של תרומה ערלות שלא בזמנה מעכבא או לא מעכבא,א"ר זירא ת"ש אין לי אלא מילת זכריו בשעת עשיה ועבדיו בשעת אכילה מנין ליתן את האמור של זה בזה ואת האמור של זה בזה ת"ל (שמות יב, מח) אז אז לגזירה שוה,בשלמא עבדיו משכחת לה דאיתנהו בשעת אכילה וליתנהו בשעת עשיה כגון דזבנינהו ביני ביני,אלא זכריו דאיתנהו בשעת אכילה וליתנהו בשעת עשיה היכי משכחת לה לאו דאתילוד בין עשיה לאכילה ש"מ ערלות שלא בזמנה הויא ערלות,אמר רבא ותסברא (שמות יב, מח) המול לו כל זכר אמר רחמנא ואז יקרב לעשותו והאי לאו בר מהילא הוא אלא הכא במאי עסקינן כגון שחלצתו חמה,וניתוב ליה כל שבעה (דאמר שמואל חלצתו חמה נותנין לו כל שבעה) דיהבינן ליה כל שבעה ונימהליה מצפרא בעינן

71a. that apostasy [meshumadut] disqualifies, as the term “stranger” in this context is understood to refer to a Jew whose conduct makes him estranged from God, and he is disqualified from eating the Paschal lamb, but apostasy does not disqualify one from eating tithe.,The Gemara asks further: If so, with regard to the phrase “from it” in the verse “No uncircumcised person shall eat from it” (Exodus 12:48), which again emphasizes “from it” and not from another item, why do I need it? The Gemara answers: This teaches that only from it, the Paschal lamb, one who is uncircumcised may not eat, but he eats matza and bitter herbs. One who is uncircumcised is obligated to eat matza and bitter herbs on Passover, just like any other Jew.,The Gemara continues: And it was necessary for the Torah to write the prohibition with regard to an uncircumcised man, and it was necessary for the Torah to write a separate prohibition with regard to any stranger. As, if the Merciful One had written only about an uncircumcised man, one might have thought that only for him is it prohibited to eat from the Paschal lamb because the foreskin is repulsive, but with regard to a stranger, who is not repulsive, say that it is not prohibited. And if the Merciful One had written only about any stranger, one might have concluded that only for him is it prohibited to eat from the Paschal lamb because his heart is not directed toward Heaven due to his apostasy, but with regard to an uncircumcised man, whose heart is directed toward Heaven, and it is only on account of unavoidable circumstances that he has not undergone circumcision, say that there is no prohibition against his eating the Paschal lamb. Therefore, it is necessary to teach both cases.,The Gemara asks: With regard to the phrase “of it” in the verse “Do not eat of it raw, nor boiled in water, but roasted in fire” (Exodus 12:9), and the phrase “of it” in the verse “And you shall let nothing of it remain until the morning” (Exodus 12:10), both of which are terms of exclusion, why do I need them? The Gemara answers that they are necessary for that which Rabba said that Rabbi Yitzḥak said, as will be explained later (74a).,The Master said above in the baraita: Rabbi Akiva says that it is not necessary to derive by way of a verbal analogy the halakha that an uncircumcised priest may not eat teruma, as the verse says: “Any man [ish ish] from the seed of Aaron who is a leper or a zav shall not eat of the holy things” (Leviticus 22:4). The repetition of the word ish comes to include an uncircumcised man and indicate that he too may not partake of consecrated food. The Gemara asks: But say that the verse comes to include an acute mourner in the prohibition against eating teruma. Rabbi Yosei, son of Rabbi Ḥanina, said: The verse states: “No foreigner may eat of the holy thing” (Leviticus 22:10), which indicates: A disqualification stemming from foreignness I told you prevents one from eating teruma, but not a disqualification based on acute mourning.,The Gemara asks: Say that the verse comes to teach that a disqualification stemming from foreignness prevents one from eating teruma, but not a disqualification based on the priest’s lack of circumcision, and so it should be permitted for an uncircumcised priest to partake of teruma. The Gemara answers: Isn’t it written: “Any man [ish ish],” where the repetition of the word ish comes to include an uncircumcised priest in the prohibition?,The Gemara asks: And what did you see that led you to include an uncircumcised priest in the prohibition against eating teruma and exclude an acute mourner? The Gemara answers: It stands to reason that lack of circumcision should be included and should preclude a priest’s eating teruma, as the halakhot governing an uncircumcised man are stringent in several respects, as alluded to by the following mnemonic of key words: Acts; karetim; the divine word; the slave. The Gemara explains: An uncircumcised man lacks the act of circumcision, and this act is performed on his body; the failure to perform circumcision is punishable by karet; circumcision existed before the divine word was spoken at Mount Sinai, as the mitzva of circumcision had already been given to Abraham; and the lack of circumcision of one’s male children and slaves precludes one’s eating the Paschal lamb.,The Gemara counters: On the contrary, acute mourning should be included and it should prevent a priest from eating teruma, as acute mourning is relevant at any time, it applies to both men and women, and it is not in the mourner’s power to render himself fit until after the deceased is buried.,The Gemara answers: These arguments for including an uncircumcised priest in the prohibition are more numerous. Rava said: Even without the rationale that these arguments are more numerous, you still cannot say that an acute mourner should be included and an uncircumcised priest should be excluded, as the verse states: “Any man [ish ish],” emphasizing maleness. Now, what matter applies to a man and not to a woman? You must say that it is lack of circumcision, and therefore it cannot be that the phrase comes to include acute mourning in the prohibition.,The Gemara asks: And what does Rabbi Akiva do with this phrase: “A sojourner and a hired servant,” as it is not needed for the Paschal lamb? Rav Shemaya said: It serves to include a circumcised Arab and a circumcised Gibeonite in the prohibition against the eating of the Paschal lamb. Although they have been circumcised, it is prohibited for them to partake of the offering.,The Gemara poses a question: And are these considered circumcised? But didn’t we learn in a mishna (Nedarim 31b): If one vowed: The benefit that I might gain from the uncircumcised is konam to me, i.e., forbidden to me like consecrated property, then it is permitted for him to derive benefit from uncircumcised Jews, and it is prohibited for him to derive benefit from the circumcised of the nations of the world, as gentiles are considered uncircumcised even if they have their foreskins removed. And conversely, if he vowed: The benefit that I might gain from the circumcised is konam to me, it is permitted for him to derive benefit from the circumcised of the nations of the world, as they are not considered circumcised, and it is prohibited for him to derive benefit from uncircumcised Jews. This indicates that the circumcision of gentiles is disregarded.,Rather, the phrase “a sojourner and a hired servant” comes to include in the prohibition against eating of the Paschal lamb a convert to Judaism who was circumcised but did not yet immerse in a ritual bath, and a child who was born circumcised, i.e., without a foreskin. Although he does not have a foreskin, he is still seen as lacking the act of circumcision. And he, Rabbi Akiva, maintains that it is necessary to drip covetal blood from him, in lieu of circumcision, in order to usher him into the covet of Abraham, even though he has no foreskin that can be removed.,And Rabbi Eliezer, who uses the words “a sojourner and a hired servant” for a verbal analogy, conforms to his standard line of reasoning, as he said: A convert who was circumcised but did not yet immerse is a proper convert in every way. Therefore, the verse cannot come to exclude such an individual. And he maintains that in the case of a child who was born circumcised, it is not necessary to drip covetal blood from him. Since he was born without a foreskin, no additional procedure is necessary.,The Gemara asks: And what does Rabbi Eliezer do with this inclusive phrase “any man [ish ish]”? The Gemara answers: He maintains that the Torah spoke in the language of men, meaning that no special halakha is derived from this expression, as it is common biblical vernacular.,Rav Ḥama bar Ukva raises a dilemma: With regard to an uncircumcised child who is less than eight days old and not yet fit for circumcision, what is the halakha with respect to anointing him with oil of teruma? The Gemara explains the two sides of the question: Does lack of circumcision not at its appointed time, meaning before the obligation of circumcision goes into effect, preclude the infant’s benefiting from teruma, as he has the status of an one who is uncircumcised, or perhaps it does not preclude his benefiting from teruma, as he is not considered uncircumcised until the mitzva of circumcision is applicable?,Rabbi Zeira said: Come and hear a proof from the following baraita: I have derived only the halakha concerning the circumcision of one’s male children at the time of the preparation, i.e., the slaughter, of the Paschal lamb, as it is stated: “Let all his males be circumcised, and then let him come near and keep it” (Exodus 12:48), and the halakha concerning the circumcision of one’s slaves at the time of the eating of the Paschal lamb, as it is stated: “But every man’s servant…when you have circumcised him, then shall he eat from it” (Exodus 12:44). From where do I derive that it is proper to apply the prohibition that was stated about this case to that case, and the prohibition that was said about that case to this case, i.e., that the circumcision of both one’s male children and one’s slaves is indispensable both at the time of the preparation of the Paschal lamb and at the time of its consumption? The tanna answers that the verse states the term “then” with regard to male children and the term “then” with regard to slaves as a verbal analogy.,The Gemara comments: Granted, with regard to one’s slaves you find a case where they are present at the time of eating but they were not present at the time of preparation; for example, if he purchased them in the meantime, i.e., they did not belong to him when the Paschal lamb was slaughtered but he bought them immediately afterward, before it was time to eat it.,However, with regard to his male children, how can you find a case where they are present at the time of eating, but they were not present at the time of preparation? Does it not involve a situation where they were born between the time of the Paschal lamb’s preparation and the time of its eating? Learn from this that lack of circumcision, even not at, i.e., before, its appointed time, is nevertheless considered lack of circumcision that prevents the father from partaking of the offering.,Rava said: And how can you understand it that way? How can you think that the lack of circumcision of a newborn child precludes his father’s eating from the Paschal lamb? Doesn’t the Merciful One state: “Let all his males be circumcised,” followed by “and then let him come near and keep it” (Exodus 12:48), and as this infant is not yet fit for circumcision he cannot possibly preclude the father’s partaking of the offering? Rather, with what case are we dealing here? With the case, for example, of a baby who was exempt from circumcision at the time of the preparation of the Paschal lamb because he was sick with a high fever, and subsequently the fever left him and he recovered. In such a case, failure to immediately circumcise his son precludes the father’s eating from the Paschal lamb.,The Gemara raises a difficulty: If the case is one of a child recovering from an illness, let us give him the full seven days that he needs to recuperate properly. As Shmuel said: In the case of a baby that was sick with a high fever, and subsequently the fever left him, one gives him a full seven days to heal and only then is he circumcised, but not before. The Gemara answers: The case is in fact one where we already gave him a full seven days to heal, but they culminated on the eve of Passover. The Gemara asks: But if the seven-day recovery period ended on the eve of Passover, why did the father wait until the time of eating the Paschal lamb, i.e., the first night of Passover? He should have circumcised him already in the morning, before the time of the preparation of the Paschal lamb. The Gemara answers: We require

21. New Testament, Q, 16b Tagged with subjects: •Umkehr Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 346

Tiresias: The Ancient Mediterranean Religions Source Database