1. Hebrew Bible, Exodus, 24.10, 33.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 67, 68, 126 | 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", |
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2. Hebrew Bible, Genesis, 1.26, 16.7-16.8, 21.17, 22.11, 28.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 68, 71, 126| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 16.7. "וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃", 16.8. "וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃", 21.17. "וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 28.12. "וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃", | 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.’", 16.7. "And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.", 16.8. "And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’", 21.17. "And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 28.12. "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.", |
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3. Hebrew Bible, Judges, 13.3-13.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 71| 13.3. "וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃", 13.4. "וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃", | 13.3. "And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.", 13.4. "Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:", |
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4. Hebrew Bible, Isaiah, 6.9-6.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 412| 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 6.11. "וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃", 6.12. "וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃", 6.13. "וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃", | 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.’", 6.11. "Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste,", 6.12. "And the LORD have removed men far away, and the forsaken places be many in the midst of the land.", 6.13. "And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’", |
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5. Hebrew Bible, Ezekiel, 1.26-1.27, 8.2, 9.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 66, 68| 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 1.27. "וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃", 8.2. "וָאֶרְאֶה וְהִנֵּה דְמוּת כְּמַרְאֵה־אֵשׁ מִמַּרְאֵה מָתְנָיו וּלְמַטָּה אֵשׁ וּמִמָּתְנָיו וּלְמַעְלָה כְּמַרְאֵה־זֹהַר כְּעֵין הַחַשְׁמַלָה׃", 9.2. "וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃", | 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 1.27. "And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.", 8.2. "Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as the colour of electrum.", 9.2. "And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar.", |
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6. Anon., 1 Enoch, 14.20, 69.29 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 67, 70, 72 | 69.29. And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 12. Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.' |
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| 7. Dead Sea Scrolls, 11Qmelchizedek, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
8. Hebrew Bible, Daniel, 10.5-10.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 68, 121| 10.5. "וָאֶשָּׂא אֶת־עֵינַי וָאֵרֶא וְהִנֵּה אִישׁ־אֶחָד לָבוּשׁ בַּדִּים וּמָתְנָיו חֲגֻרִים בְּכֶתֶם אוּפָז׃", 10.6. "וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃", | 10.5. "I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz;", 10.6. "his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.", |
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9. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 71 | 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. |
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10. New Testament, 1 Corinthians, 1.26-2.5, 2.6, 2.7, 2.8, 2.9, 9.1, 11.1, 13.12, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 121| 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· | 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. |
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11. New Testament, 1 Peter, 1.10-1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 117| 1.10. Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, 1.11. ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας· | 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you, 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. |
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12. New Testament, 1 John, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 125| 1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— | 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life |
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13. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 117, 412| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
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14. New Testament, Apocalypse, 1.13-1.14, 4.1-4.2, 19.10, 21.3, 22.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 65, 66, 68, 72, 121, 125, 126| 1.13. καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν· 1.14. ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, 4.1. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡςσάλπιγγοςλαλούσης μετʼ ἐμοῦ, λέγωνἈνάβαὧδε, καὶ δείξω σοιἃ δεῖ γενέσθαι. 4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος, 19.10. καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ· τῷ θεῷ προσκύνησον· ἡ γὰρ μαρτυρία Ἰησοῦ ἐστὶν τὸ πνεῦμα τῆς προφητείας. 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 22.4. καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. | 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this." 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 19.10. I fell down before his feet to worship him. He said to me, "Look! Don't do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy." 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 22.4. They will see his face, and his name will be on their foreheads. |
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15. New Testament, Ephesians, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 384| 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, | 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, |
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16. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 410, 416| 26.13. ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους· | 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. |
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17. New Testament, Galatians, 1.11-1.12, 1.15-1.16, 2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 381, 384, 410, 416| 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.15. Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. | 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. |
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18. New Testament, Romans, 1.1-1.7, 8.29, 15.17-15.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 381, 384| 1.1. ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ 1.2. ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 1.3. περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4. τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 1.5. διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 1.6. ἐν οἷς ἐστὲ καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ, 1.7. πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 15.17. ἔχω οὖν [τὴν] καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν· 15.18. οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς διʼ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ, 15.19. ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος [ἁγίου]· ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ, | 1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 1.2. which he promised before through his prophets in the holy Scriptures, 1.3. concerning his Son, who was born of the seed of David according to the flesh, 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.6. among whom you are also called to belong to Jesus Christ; 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 15.17. I have therefore my boasting in Christ Jesus in things pertaining to God. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed, 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; |
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19. New Testament, John, 1.1-1.18, 1.29, 1.36, 1.41, 1.45, 1.49, 1.51, 3.13, 5.25-5.26, 5.37, 5.39, 6.46, 7.16-7.17, 12.41, 14.9, 17.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 125, 126| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 1.36. καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. 1.41. εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 1.51. καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. 3.13. καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. 5.25. ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστὶν ὅτε οἱ νεκροὶ ἀκούσουσιν τῆς φωνῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ οἱ ἀκούσαντες ζήσουσιν. 5.26. ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ· 5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 7.16. ἀπεκρίθη οὖν αὐτοῖς Ἰησοῦς καὶ εἶπεν Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντός με· 7.17. ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς πότερον ἐκ τοῦ θεοῦ ἐστὶν ἢ ἐγὼ ἀπʼ ἐμαυτοῦ λαλῶ. 12.41. ταῦτα εἶπεν Ἠσαίας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 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! 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. |
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20. New Testament, Mark, 1.22, 2.10, 4.22, 13.9, 13.26, 14.35-14.39, 14.58, 14.62 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 121, 402| 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 4.22. οὐ γὰρ ἔστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλʼ ἵνα ἔλθῃ εἰς φανερόν. 13.9. βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. 13.26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης· 14.35. καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 14.37. καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ Σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι; 14.38. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 14.39. καὶ πάλιν ἀπελθὼν προσηύξατο [τὸν αὐτὸν λόγον εἰπών]. 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. | 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak." 14.39. Again he went away, and prayed, saying the same words. 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." |
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21. New Testament, Matthew, 11.25-11.26, 12.1-12.8, 12.24, 13.18-13.19, 14.33, 16.17-16.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 117| 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 11.26. ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 12.1. Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς σάββασιν διὰ τῶν σπορίμων· οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. 12.2. οἱ δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ Ἰδοὺ οἱ μαθηταί σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 12.3. ὁ δὲ εἶπεν αὐτοῖς Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε ἐπείνασεν καὶ οἱ μετʼ αὐτοῦ; 12.4. πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετʼ αὐτοῦ εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 12.5. ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ ὅτι τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν; 12.6. λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 12.7. εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 12.8. κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ ἀνθρώπου. 12.24. οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 13.18. Ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος. 13.19. Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. 14.33. οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες Ἀληθῶς θεοῦ υἱὸς εἶ. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 16.18. κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς· 16.19. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 16.20. Τότε ἐπετίμησεν τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός. 16.21. ΑΠΟ ΤΟΤΕ ἤρξατο Ἰησοῦς Χριστὸς δεικνύειν τοῖς μαθηταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς Ἰεροσόλυμα ἀπελθεῖν καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέων καὶ γραμματέων καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. 16.22. καὶ προσλαβόμενος αὐτὸν ὁ Πέτρος ἤρξατο ἐπιτιμᾷν αὐτῷ λέγων Ἵλεώς σοι, κύριε· οὐ μὴ ἔσται σοι τοῦτο. 16.23. ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. | 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath." 12.3. But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.8. For the Son of Man is Lord of the Sabbath." 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 13.18. "Hear, then, the parable of the farmer. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 14.33. Those who were in the boat came and worshiped him, saying, "You are truly the Son of God!" 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven." 16.20. Then he charged the disciples that they should tell no one that he is Jesus the Christ. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you." 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men." |
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| 22. New Testament, 2 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 381 |
| 23. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
| 24. Irenaeus, Refutation of All Heresies, 5.1.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 382 |
25. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70| 45b. אסרו חג בעבותים עד קרנות המזבח א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח,אמר חזקיה א"ר ירמיה משום רשב"י כל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו, טו) עצי שטים עומדים,תנ"ה עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את ציפוין דבר אחר עומדים שמא תאמר אבד סיברם ובטל סיכויין ת"ל עצי שטים עומדים שעומדים לעולם ולעולמי עולמים,ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו,ואמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הן אני ובני מהן אם מאה הם אני ובני מהן אם שנים הן אני ובני הן ומי זוטרי כולי האי והא אמר רבא תמני סרי אלפי דרא הוה דקמיה קודשא בריך הוא שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף ל"ק הא דמסתכלי באספקלריא המאירה הא דלא מסתכלי באספקלריא המאירה,ודמסתכלי באספקלריא המאירה מי זוטרי כולי האי והא אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל יום שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו ל"ו בגימטריא תלתין ושיתא הוו ל"ק הא דעיילי בבר הא דעיילי בלא בר:,בשעת פטירתן מה הן אומרים וכו': והא קא משתתף שם שמים ודבר אחר ותניא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו הכי קאמר ליה אנחנו מודים ולך אנו משבחין ליה אנחנו מודים ולך אנו מקלסין:,כמעשהו בחול: אמר רב הונא מ"ט דר' יוחנן בן ברוקה דכתיב (ויקרא כג, מ) כפות שנים אחת ללולב ואחת למזבח ורבנן אמרי כפת כתיב,ר' לוי אומר כתמר מה תמר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים,אמר רב יהודה אמר שמואל לולב שבעה וסוכה יום אחד מ"ט לולב דמפסקי לילות מימים כל יומא מצוה באפיה נפשיה הוא סוכה דלא מפסקי לילות מימים כולהו שבעה כחד יומא אריכא דמו,ורבה בר בר חנה אמר רבי יוחנן סוכה שבעה ולולב יום אחד מאי טעמא סוכה דאורייתא שבעה לולב דרבנן סגי ליה בחד יומא,כי אתא רבין אמר רבי יוחנן אחד זה ואחד זה שבעה אמר רב יוסף נקוט דרבה בר בר חנה בידך דכולהו אמוראי קיימי כוותיה בסוכה,מיתיבי | 45b. b “Bind [ i isru /i ] with dense-leaved branches [ i ba’avotim /i ] on the Festival until the horns of the altar” /b (Psalms 118:27), which alludes to both the binding of the i lulav /i and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [ i anaf etz avot /i ]. b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥa /b said b in the name of Rabbi Shimon HaMeḥozi, /b who said b in the name of Rabbi Yoḥa HaMakkoti: /b With regard to b anyone who establishes an addition [ i issur /i ] to the Festival /b on the day after the Festival b by eating and drinking, the verse ascribes him /b credit b as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [ i isru /i ] to the Festival with fattened animals [ i ba’avotim /i ] until the horns of the altar.” /b ,§ Apropos the i halakha /i cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional i halakhot /i . b Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: /b With regard to b all /b objects used in performance of b each and every /b one of b the mitzvot, a person fulfills his obligation only /b when the objects are positioned b in the manner of their growth. /b One must take the i lulav /i with the bottom of the branch facing down, b as it is stated /b with regard to the beams of the Tabernacle: b “Acacia wood, standing” /b (Exodus 26:15), indicating that the beams stood in the manner of their growth., b That was also taught /b in a i baraita /i : b “Acacia wood, standing,” /b indicating b that they stand /b in the Tabernacle b in the manner of their growth /b in nature. b Alternatively, standing /b means b that /b the beams b support their /b gold b plating /b that is affixed to the beams with nails. b Alternatively, standing /b teaches: b Lest you say /b that after the destruction of the Tabernacle b their hope is lost and their prospect is abolished, /b and they will never serve a sacred purpose again, therefore b the verse states: “Acacia wood, standing,” /b meaning b that they stand forever and for all time /b and will yet be revealed and utilized again., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment /b for sins committed b from the day I was created until now. /b The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. b And were /b the merit accrued by b Eliezer, my son, /b calculated along b with my /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until now. And were /b the merit accrued by the righteous king, b Jotham ben Uzziah, /b calculated b with our /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until its end. /b The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members /b of the caste b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; and if they /b number b two, I and my son are they. /b The Gemara asks: b Are they so few? But didn’t Rava say: There are eighteen thousand /b righteous individuals b in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand” /b (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is b not difficult. This /b statement of Rabbi Shimon ben Yoḥai is referring to the very few b who view /b the Divine Presence b through a bright, /b mirror-like b partition, /b while b that /b statement of Rava is referring to those b who do not view /b the Divine Presence b through a bright partition. /b ,The Gemara asks further: b And are /b those b who view /b the Divine Presence through b a bright partition so few? But didn’t Abaye say: The world /b has b no fewer than thirty-six righteous /b people in each generation b who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [ i lo /i ]” /b (Isaiah 30:18)? b The numerological value of i lo /i , /b spelled i lamed vav /i , b is thirty-six, /b alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is b not difficult. This /b statement of Abaye is referring to those b who enter /b to greet the Divine Presence b by /b requesting and being granted b permission, /b while b that /b statement of Rabbi Shimon ben Yoḥai is referring to those b who enter /b even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times. They are very few indeed.,§ The mishna asks: b At the time of their departure /b at the end of the Festival, b what /b would b they say? /b The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: b But /b in doing so b aren’t they joining the name of Heaven and another entity, and it was taught /b in a i baraita /i : b Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: /b “He that sacrifices unto the gods, b save unto the Lord only, /b shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that b this is what /b the people b are saying /b when they depart the Temple: b To the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give praise; to the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give acclaim. /b The praise to God and the praise to the altar are clearly distinct.,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat. And according to Rabbi Yoḥa ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. b Rav Huna said: What is the rationale /b for the opinion b of Rabbi Yoḥa ben Beroka? /b It is b as it is written: /b “And you shall take for yourselves on the first day the fruit of a beautiful tree, b branches /b of a date palm” (Leviticus 23:40). Branches in the plural indicates that b two /b branches must be taken, b one for the i lulav /i and one for /b placement around b the altar. And the Rabbis say: /b Although the word is vocalized in the plural, based on tradition it b is written i kappot /i , /b without the letter i vav /i . Therefore, it is interpreted as if it were written i kappat /i , indicating that only one palm branch need be taken., b Rabbi Levi says: /b The rationale for the opinion of Rabbi Yoḥa ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, b likening /b them to b a date palm /b . b Just as the date palm has only one heart, /b as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, b so too, the Jewish people have only one heart /b directed b toward their Father in Heaven. /b ,§ b Rav Yehuda said /b that b Shmuel said: /b The blessing over the mitzva of b i lulav /i /b is recited b seven /b days b and /b the blessing over the mitzva of b i sukka /i /b is recited b one day. What is the rationale /b for this distinction? It is written explicitly in the Torah that the mitzva to sit in the i sukka /i applies all seven days. The Gemara explains: With regard to the b i lulav /i , where the nights are distinct from the days, /b as the mitzva of i lulav /i is not in effect at night, b each day is a mitzva in and of itself. /b A separate blessing is recited over each mitzva. However, with regard to b i sukka /i , where the nights are not distinct from the days, /b as the mitzva of i sukka /i is in effect at night just as it is during the day, the legal status of b all seven /b days of the Festival b is like /b that of b one long day. /b , b But Rabba bar bar Ḥana /b said that b Rabbi Yoḥa said: /b The blessing over the mitzva of b i sukka /i /b is recited b seven /b days and the blessing over the mitzva of b i lulav /i /b is recited b one day. What is the rationale /b for this distinction? The Gemara explains: The mitzva of b i sukka /i /b is a mitzva b by Torah /b law all seven days of the Festival. Therefore, a blessing is recited for b seven /b days. However, the mitzva of b i lulav /i , /b other than on the first day, is a mitzva b by rabbinic /b law, as the Sages instituted an ordice to take the i lulav /i for all seven days to commemorate the practice in the Temple. Therefore, b it is enough /b to recite the blessing b one day, /b on the first day., b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: /b One recites a blessing over b both this, /b the mitzva of i sukka /i , b and /b over b that, /b the mitzva of i lulav /i , all b seven /b days. b Rav Yosef said: Take /b the statement b of Rabba bar bar Ḥana in your hand, as all the i amora’im /i /b who transmitted statements of Rabbi Yoḥa b hold in accordance with his /b opinion b in /b matters related to b i sukka /i . /b ,The Gemara b raises an objection /b based on a i baraita /i : |
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26. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70| 63a. אמר ר' אמי זיבח וקיטר וניסך בהעלם אחד אינו חייב אלא אחת אמר אביי מ"ט דר' אמי אמר קרא (שמות כ, ה) לא תעבדם הכתוב עשאן כולן עבודה אחת,ומי אמר אביי הכי והאמר אביי שלש השתחואות בעבודת כוכבים למה,אחת לכדרכה ואחת שלא כדרכה ואחת לחלק,לדבריו דרבי אמי קאמר וליה לא סבירא ליה,גופא אמר אביי שלש השתחואות בעבודת כוכבים למה אחת לכדרכה ואחת שלא כדרכה ואחת לחלק,לכדרכה (דברים יב, ל) מאיכה יעבדו הגוים האלה נפקא,אלא אחת כדרכה ושלא כדרכה ואחת לשלא כדרכה ואחת לחלק:,המקבלו עליו באלוה האומר לו אלי אתה: אמר רב נחמן אמר רבה בר אבוה אמר רב כיון שאמר לו אלי אתה חייב,למאי אי לקטלא מתניתין היא אלא לקרבן,ואפילו לרבנן והתניא אינו חייב אלא על דבר שיש בו מעשה כגון זיבוח וקיטור וניסוך והשתחואה ואמר ריש לקיש מאן תנא השתחואה ר' עקיבא היא דאמר לא בעינן מעשה מכלל דרבנן סברי בעינן מעשה,כי קאמר רב נמי לר' עקיבא קאמר,לר' עקיבא פשיטא היינו מגדף,מהו דתימא עד כאן לא מחייב ר"ע קרבן אלא במגדף דכתיב ביה כרת אבל הכא דלא כתיב ביה כרת אימא לא,קמ"ל דאתקושי אתקוש דכתיב (שמות לב, ח) וישתחוו לו ויזבחו לו ויאמרו וגו',א"ר יוחנן אלמלא וי"ו שבהעלוך נתחייבו רשעיהם של ישראל כלייה,כתנאי אחרים אומרים אלמלא וי"ו שבהעלוך נתחייבו רשעיהם של ישראל כלייה,אמר לו ר"ש בן יוחאי והלא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו אלא מה תלמוד לומר (שמות לב, ד) אשר העלוך שאיוו אלוהות הרבה:,אבל המגפף והמנשק המכבד והמרבץ כו': כי אתא רב דימי אמר רבי אלעזר על כולם לוקה חוץ מהנודר בשמו והמקיים בשמו,מאי שנא הנודר בשמו והמקיים בשמו דלא לקי משום דהוה ליה לאו שאין בו מעשה הני נמי לאו שבכללות הוא ואין לוקין על לאו שבכללות,דתניא מנין לאוכל מן הבהמה קודם שתצא נפשה שהוא בלא תעשה תלמוד לומר (ויקרא יט, כו) לא תאכלו על הדם,דבר אחר לא תאכלו על הדם לא תאכלו בשר ועדיין דם במזרק,רבי דוסא אומר מניין שאין מברין על הרוגי ב"ד ת"ל לא תאכלו על הדם,ר' עקיבא אומר מנין לסנהדרין שהרגו את הנפש שאין טועמין כלום כל אותו היום ת"ל לא תאכלו על הדם,(אמר רבי יוחנן) אזהרה לבן סורר ומורה מנין ת"ל לא תאכלו על הדם,וא"ר אבין בר חייא ואיתימא ר' אבין בר כהנא על כולם אינו לוקה משום דהוה ליה לאו שבכללות,אלא כי אתא רבין א"ר אלעזר על כולן אינו לוקה חוץ מן הנודר בשמו והמקיים בשמו,מאי שנא אהנך דלא לקי דהוה ליה לאו שבכללות הני נמי לאו שאין בו מעשה נינהו,ההוא כר' יהודה דאמר לאו שאין בו מעשה לוקין עליו,דתניא (שמות יב, י) לא תותירו ממנו עד בקר בא הכתוב ליתן עשה אחר לא תעשה | 63a. b Rabbi Ami says: /b If one b sacrificed /b an animal as an idolatrous offering b and burned /b incense b and poured a libation, /b all b in /b the course of b one lapse of awareness, he is obligated /b to bring b only one /b sin-offering. b Abaye says: What is the reason for /b the opinion of b Rabbi Ami? The verse states: “Nor worship them” /b (Exodus 20:5). b The verse renders all /b the various rites of worship as b one rite. /b ,The Gemara asks: b And does Abaye /b actually b say this? But doesn’t Abaye say: Why /b are there b three /b mentions in the Torah of the prohibition against b bowing to /b an object of b idol worship? /b The prohibition against bowing to an idol appears three times: “You shall not bow to them nor worship them” (Exodus 20:5), “You shall not bow to their gods nor worship them” (Exodus 23:24), and “For you shall bow to no other god” (Exodus 34:14).,The reason is that b one /b mention is b for /b an idol for which bowing is b its /b standard b manner /b of worship, b and one /b mention is a prohibition against bowing to an idol even if bowing is b not its /b standard b manner /b of worship, b and one /b mention is b to divide /b idol worship into categories, as one is obligated to bring an offering for every type of worship that he performed. Evidently, Abaye’s opinion is not in accordance with Rabbi Ami’s statement that one is obligated to bring one sin-offering for all of his acts of idol worship.,The Gemara answers: Abaye b stated /b his reason b in accordance with the statement of Rabbi Ami, but /b he b himself does not hold accordingly. /b ,The Gemara discusses b the /b matter b itself /b that b Abaye says: Why /b are there b three /b mentions of the prohibition against b bowing to /b an object of b idol worship? One /b is b for /b an idol for which bowing is b its /b standard b manner /b of worship, b and one /b is a prohibition against bowing to an idol even if bowing is b not its /b standard b manner /b of worship, b and one /b mention is b to divide /b idol worship into categories.,The Gemara asks: Why is a verse necessary b for /b the prohibition against bowing to an idol for which bowing is b its /b standard b manner /b of worship? That prohibition b is /b already b derived from /b the verse: “Take heed to yourself that you not be ensnared to follow them…saying, b how do these nations serve /b their gods, so I will do likewise” (Deuteronomy 12:30), which indicates that one is liable for worshipping an idol in the manner that the gentiles worship it., b Rather, /b Abaye’s statement should be understood as follows: b One /b mention of the prohibition is b for /b an idol for which b its /b typical b manner /b of worship is similar to bowing in that the idol is worshipped in an honorable manner, b but /b bowing is b not its /b typical b manner /b of worship, as it is not typically worshipped by bowing. b And one /b mention is a prohibition against bowing to an idol even if it is b not /b similar to b its /b standard b manner /b of worship at all. b And one /b mention is b to divide /b idol worship into categories.,§ The mishna includes among those liable for idol worship b one who /b declares that he b accepts /b an idol b upon himself as a god /b and b one who says to /b an idol: b You are my god. Rav Naḥman says /b that b Rabba bar Avuh says /b that b Rav says: Once /b a person b said to /b an idol: b You are my god, /b he is b liable /b even if he did not worship it.,The Gemara asks: The transgressor is liable b to /b receive b what /b punishment? b If /b he is liable b to /b receive the b death /b penalty, Rav’s statement is superfluous, as this b is /b stated in b the mishna. Rather, /b Rav means that one who does so unwittingly is obligated b to /b bring b an offering. /b ,The Gemara asks: b And /b is this statement true b even according to /b the opinion of b the Rabbis? But isn’t it taught /b in a i baraita /i : One b is obligated /b to bring a sin-offering for unwitting idol worship b only for a matter, /b a transgression, b that involves an action, e.g., sacrificing /b an offering, b or burning /b incense, b or pouring /b a libation, b or bowing? And Reish Lakish says: Who /b is the i tanna /i who b taught bowing /b among these examples? b It is Rabbi Akiva, who says /b that b we do not require /b a significant b action /b in order to render one liable to bring a sin-offering; a minimal action is sufficient. b By inference, the Rabbis, /b who disagree with Rabbi Akiva, b maintain /b that b we require /b a significant b action. /b If bowing is not considered a significant action, then all the more so speech alone is not considered a significant action.,The Gemara answers: b Rav, too, when he states /b that one who says to an idol: You are my god, is obligated to bring a sin-offering, b he states /b this b according to /b the opinion of b Rabbi Akiva. /b ,The Gemara asks: If Rav states this b according to /b the opinion of b Rabbi Akiva, /b isn’t it b obvious /b that the transgressor is obligated to bring a sin-offering? b This is /b identical to the i halakha /i of b a blasphemer, /b whom Rabbi Akiva obligates to bring an offering despite the lack of an action.,The Gemara answers: Rav states this b lest you say /b that b Rabbi Akiva obligates /b one to bring b an offering /b for a transgression that does not involve an action b only in /b the case of b a blasphemer, as it is written /b explicitly b with regard to /b a blasphemer that he receives b i karet /i /b in the verse: “He blasphemes the Lord, and that soul shall be excised [ i nikhreta /i ] from among his people” (Numbers 15:30). b But here, /b with regard to one who accepts an idol as his god, b where i karet /i is not written /b explicitly, one might b say /b that he is b not /b obligated to bring an offering.,Therefore, Rav b teaches us that /b he is obligated to bring an offering, as the Torah b compares /b the acceptance of an idol as a god to a case of active idol worship; b as it is written: /b “They have made themselves a molten calf, b and have bowed to it, and have sacrificed to it, and said: /b These are your gods, Israel, which brought you up out of the land of Egypt” (Exodus 32:8).,With regard to the aforementioned verse, b Rabbi Yoḥa says: Were it not for the i vav /i in /b the term: b “Which brought you up [ i he’elukha /i ],” /b giving it a plural form, b the haters of the Jewish people, /b a euphemism used to refer to the Jewish people themselves, b would have been sentenced to destruction /b for their idol worship. Since they recognized that God had taken them out of Egypt, and thought that He had merely made the golden calf His partner, the Jewish people were spared.,The Gemara comments: Rabbi Yoḥa’s opinion is b like /b one side of the following dispute between b i tanna’im /i : Others say: Were it not for the i vav /i in /b the term: b “Which brought you up [ i he’elukha /i ],” the haters of the Jewish people would have been sentenced to destruction. /b , b Rabbi Shimon ben Yoḥai to him: But isn’t anyone who links the name of Heaven and something else, /b a euphemism for an idol, b uprooted from the world? As it is stated: /b “He who sacrifices to the gods, b save to the Lord only, /b shall be utterly destroyed” (Exodus 22:19). The fact that the Jewish people included God in their idolatrous statement could not have saved them from destruction. b Rather, what /b is the meaning when b the verse states: “Which brought you up” /b in the plural? The verse teaches b that /b the Jewish people b desired many gods; /b they were not satisfied with the golden calf alone.,§ The mishna teaches: b But /b with regard to b one who hugs /b an idol, b or one who kisses /b it, b or one who cleans /b it, b or one who sprays /b water before it, he transgresses a prohibition but is not liable to receive capital punishment. b When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Elazar says: For all of /b these actions one b is flogged, with the exception /b of the cases stated later in the mishna b of one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name. /b ,The Gemara asks: b What is different /b about these cases, b one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name, that /b the transgressors b are not flogged? /b It is b because they are /b each an example of b a prohibition that does not involve an action. These /b actions b too, /b namely, hugging or kissing an idol and the like, are not punishable by lashes; one who performs them violates b a general prohibition, and one is not flogged for /b violating b a general prohibition, /b i.e., one that contains several prohibitions., b As /b this principle b is taught /b in a i baraita /i : b From where /b is it derived b that one who eats from an animal before its soul departs is /b in transgression b of a prohibition? The verse states: “You shall not eat with the blood” /b (Leviticus 19:26), meaning, you shall not eat from the animal while its soul, which is referred to in the Torah as blood, is still within it.,The i baraita /i adds: b Another matter /b is derived from the verse b “You shall not eat with the blood”: You shall not eat /b the b meat /b of an offering b while /b its b blood is still in the bowl, /b as it has not yet been sprinkled on the altar. The meat of an offering may be eaten by the priests only after its blood is sprinkled.,The i baraita /i continues: b Rabbi Dosa says: From where /b is it derived b that /b although in general, after a deceased person is buried, the mourners are provided by others with a meal, others b do not provide /b the mourners b with a meal /b after the burial b of those executed by the court? The verse states: “You shall not eat with the blood,” /b which is interpreted to mean: You shall not eat a mourners’ meal after the burial of one who was executed., b Rabbi Akiva says: From where /b is it derived with regard b to a Sanhedrin that killed a soul, /b i.e., that sentenced a person to death, b that /b the judges b may not taste anything that entire day /b that they sentenced him? b The verse states: “You shall not eat with the blood.” /b , b Rabbi Yoḥa says: From where is /b the b prohibition against /b the behavior of b a stubborn and rebellious son /b derived? While the Torah states the punishment given to a stubborn and rebellious son, the prohibition against his actions, namely, stealing money from his parents in order to eat a gluttonous meal of meat and wine in the company of lowly men, is not explicit. b The verse states: “You shall not eat with the blood,” /b which is interpreted to mean that one may not eat in a manner that is punishable by death. This concludes the i baraita /i ., b And Rabbi Avin bar Ḥiyya says, and some say /b it is b Rabbi Avin bar Kahana /b who says this: b For all of /b the prohibitions that the Sages derive from this verse, one b is not flogged /b for transgressing them, b as it is a general prohibition /b that is referring to several different actions. Therefore, since the prohibition against hugging or kissing an idol is also derived from a general prohibition, it should not be punishable by lashes, contrary to the opinion of Rav Dimi., b Rather, when Ravin came /b from Eretz Yisrael to Babylonia, he related a different version of what b Rabbi Elazar says: For all of /b the transgressions listed in the mishna one b is not flogged, with the exception of one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name. /b ,The Gemara asks: b What is different about /b transgressing b those /b prohibitions for b which one is not flogged? /b It is b that they are /b each an example of b a general prohibition, /b as explained previously. b These /b cases b too, /b namely, one who vows or takes an oath in the name of an idol, b are /b included in b a prohibition that does not involve an action, /b and therefore the transgressors are not punishable by lashes.,The Gemara answers: b That /b i halakha /i of Rabbi Eliezer’s is b in accordance with /b the opinion of b Rabbi Yehuda, who says /b with regard to b a prohibition that does not involve an action /b that b one is flogged for /b violating b it. /b , b As it is taught /b in a i baraita /i with regard to the Paschal offering: The verse states: b “And you shall not leave any of it until morning; /b but that which remains of it until morning you shall burn with fire” (Exodus 12:10). b The verse comes to provide a positive /b mitzva to burn the leftover meat b after the prohibition /b against leaving it over was violated, |
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| 27. Prudentius, On The Crown of Martyrdom, 5.125-5.128, 10.436-10.440 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christ, vision of Found in books: Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 222, 223, 224 |
| 28. Augustine, Confessions, 7.1.1, 7.10.16, 7.17.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •theories of vision, christian Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 3, 19, 20 |
| 29. Dead Sea Scrolls, 4Q405, 0 Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 68 |
| 30. Anon., Apocalypse of Abraham, 10 Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
31. Anon., 4 Ezra, 8.21 Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 126 | 8.21. whose throne is beyond measure and whose glory is beyond comprehension, before whom the hosts of angels stand trembling |
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| 32. Anon., Maase Merkava, 584, 586 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 382 |
| 33. Anon., Hekhalot Zutarti, 413-419 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 402 |
| 34. Anon., Hekhalot Rabbati, 17.1-25.6 Tagged with subjects: •vision of christ Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 402 |
| 35. Anon., Ascension of Isaiah, 10, 8-9, 7 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 121 |
| 36. Anon., Testament of Abraham A, 11, 10 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
