1. Hebrew Bible, Deuteronomy, 8.3, 11.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72, 85| 8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 11.8. וּשְׁמַרְתֶּם אֶת־כָּל־הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְמַעַן תֶּחֶזְקוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃ | 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live. 11.8. Therefore shall ye keep all the commandment which I command thee this day, that ye may be strong, and go in and possess the land, whither ye go over to possess it; 28. And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to cause you to perish, and to destroy you; and ye shall be plucked from off the land whither thou goest in to possess it.,then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.,Cursed shalt thou be in the city, and cursed shalt thou be in the field.,Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.,And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish.,And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.,Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it.,But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.,And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.,The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it.,All thy trees and the fruit of thy land shall the locust possess.,so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.,And He will bring back upon thee all the diseases of Egypt, which thou wast in dread of; and they shall cleave unto thee.,The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish.,The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head.,The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow.,And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.,These are the words of the covet which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covet which He made with them in Horeb.,And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee.,The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me.,Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity.,The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower.,And all these blessings shall come upon thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.,Blessed shalt thou be in the city, and blessed shalt thou be in the field.,The LORD will bring a nation against thee from far, from the end of the earth, as the vulture swoopeth down; a nation whose tongue thou shalt not understand;,and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.,Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand.,and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them. .,And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.,The LORD will smite thee with madness, and with blindness, and with astonishment of heart.,And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away.,a nation of fierce countece, that shall not regard the person of the old, nor show favour to the young.,And all the peoples of the earth shall see that the name of the LORD is called upon thee; and they shall be afraid of thee.,Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them.,Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off.,In the morning thou shalt say: ‘Would it were even! ’ and at even thou shalt say: ‘Would it were morning! ’ for the fear of thy heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.,And among these nations shalt thou have no repose, and there shall be no rest for the sole of thy foot; but the LORD shall give thee there a trembling heart, and failing of eyes, and languishing of soul.,And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever;,Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee.,Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.,The LORD will establish thee for a holy people unto Himself, as He hath sworn unto thee; if thou shalt keep the commandments of the LORD thy God, and walk in His ways.,The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth.,Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock.,The LORD will command the blessing with thee in thy barns, and in all that thou puttest thy hand unto; and He will bless thee in the land which the LORD thy God giveth thee.,And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee.,Cursed shall be thy basket and thy kneading-trough.,because thou didst not serve the LORD thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things;,The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:,The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed.,The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.,so that thou shalt be mad for the sight of thine eyes which thou shalt see.,He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.,And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.,The LORD will cause thine enemies that rise up against thee to be smitten before thee; they shall come out against thee one way, and shall flee before thee seven ways.,Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.,Blessed shall be thy basket and thy kneading-trough.,And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.,And the LORD shall bring thee back into Egypt in ships, by the way whereof I said unto thee: ‘Thou shalt see it no more again’; and there ye shall sell yourselves unto your enemies for bondmen and for bondwoman, and no man shall buy you.,And the LORD will make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou shalt hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them;,The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.,therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.,Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.,The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;,Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle, the increase of thy kine, and the young of thy flock.,The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;,And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.,And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.,If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and awful Name, the LORD thy God;,And the LORD will make thee over-abundant for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, in the land which the LORD swore unto thy fathers to give thee. |
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2. Hebrew Bible, Psalms, 1.3, 2.1-2.2, 22.2, 31.6, 62.9, 77.11, 103.3, 103.12-103.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 205; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 134, 163, 167, 206, 264; Levison, Filled with the Spirit (2009) 350| 1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 22.2. אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחוֹק מִישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִי׃ 22.2. וְאַתָּה יְהוָה אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה׃ 31.6. בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְהוָה אֵל אֱמֶת׃ 77.11. וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃ 103.3. הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃ 103.12. כִּרְחֹק מִזְרָח מִמַּעֲרָב הִרְחִיק מִמֶּנּוּ אֶת־פְּשָׁעֵינוּ׃ 103.13. כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו׃ | 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper. 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain? 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed: 22.2. My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry? 31.6. Into Thy hand I commit my spirit; Thou hast redeemed me, O LORD, Thou God of truth. 77.11. And I say 'This is my weakness, That the right hand of the Most High could change. 103.3. Who forgiveth all thine iniquity; Who healeth all Thy diseases; 103.12. As far as the east is from the west, So far hath He removed our transgressions from us. 103.13. Like as a father hath compassion upon his children, So hath the LORD compassion upon them that fear Him. . |
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3. Hebrew Bible, Proverbs, 3.3, 6.21, 12.7, 14.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •disciples of jesus •disciples of jesus, following jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72, 135| 3.3. אַל־תרוב [תָּרִיב] עִם־אָדָם חִנָּם אִם־לֹא גְמָלְךָ רָעָה׃ 3.3. חֶסֶד וֶאֱמֶת אַל־יַעַזְבֻךָ קָשְׁרֵם עַל־גַּרְגְּרוֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 6.21. קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃ | 3.3. Let not kindness and truth forsake thee; Bind them about thy neck, write them upon the table of thy heart; 6.21. Bind them continually upon thy heart, Tie them about thy neck. |
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4. Hebrew Bible, Micah, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137| 4.8. וְאַתָּה מִגְדַּל־עֵדֶר עֹפֶל בַּת־צִיּוֹן עָדֶיךָ תֵּאתֶה וּבָאָה הַמֶּמְשָׁלָה הָרִאשֹׁנָה מַמְלֶכֶת לְבַת־יְרוּשָׁלִָם׃ | 4.8. And thou, Migdal-eder, the hill of the daughter of Zion, Unto thee shall it come; Yea, the former dominion shall come, The kingdom of the daughter of Jerusalem. |
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5. Hebrew Bible, Leviticus, 10.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72, 178| 10.3. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃ | 10.3. Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace. 26. And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.,I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;,And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.,And they shall stumble one upon another, as it were before the sword, when none pursueth; and ye shall have no power to stand before your enemies.,and if ye shall reject My statutes, and if your soul abhor Mine ordices, so that ye will not do all My commandments, but break My covet;,These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.,And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate.,then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land.,And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.,If ye walk in My statutes, and keep My commandments, and do them;,then I will walk contrary unto you in fury; and I also will chastise you seven times for your sins.,then will I also walk contrary unto you; and I will smite you, even I, seven times for your sins.,And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste.,But I will for their sakes remember the covet of their ancestors, whom I brought forth out of the land of Egypt in the sight of the nations, that I might be their God: I am the LORD.,And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely.,And as for them that are left of you, I will send a faintness into their heart in the lands of their enemies; and the sound of a driven leaf shall chase them; and they shall flee, as one fleeth from the sword; and they shall fall when none pursueth.,And if in spite of these things ye will not be corrected unto Me, but will walk contrary unto Me;,I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it.,And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you.,And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it.,And I will set My tabernacle among you, and My soul shall not abhor you.,Then shall the land be paid her sabbaths, as long as it lieth desolate, and ye are in your enemies’land; even then shall the land rest, and repay her sabbaths.,As long as it lieth desolate it shall have rest; even the rest which it had not in your sabbaths, when ye dwelt upon it.,But if ye will not hearken unto Me, and will not do all these commandments;,And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.,And if ye will not for all this hearken unto Me, but walk contrary unto Me;,then I will give your rains in their season, and the land shall yield her produce, and the trees of the field shall yield their fruit.,Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.,When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied.,And I will walk among you, and will be your God, and ye shall be My people.,And if ye walk contrary unto Me, and will not hearken unto Me; I will bring seven times more plagues upon you according to your sins.,And ye shall chase your enemies, and they shall fall before you by the sword.,And ye shall perish among the nations, and the land of your enemies shall eat you up.,And they shall confess their iniquity, and the iniquity of their fathers, in their treachery which they committed against Me, and also that they have walked contrary unto Me.,I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright.,And I will give peace in the land, and ye shall lie down, and none shall make you afraid; and I will cause evil beasts to cease out of the land, neither shall the sword go through your land.,And ye shall eat old store long kept, and ye shall bring forth the old from before the new.,For the land shall lie forsaken without them, and shall be paid her sabbaths, while she lieth desolate without them; and they shall be paid the punishment of their iniquity; because, even because they rejected Mine ordices, and their soul abhorred My statutes.,And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covet with them; for I am the LORD their God.,And they that are left of you shall pine away in their iniquity in your enemies’lands; and also in the iniquities of their fathers shall they pine away with them.,And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit.,And I will have respect unto you, and make you fruitful, and multiply you; and will establish My covet with you.,And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you.,And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.,Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD.,And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat." |
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6. Hebrew Bible, Job, 1.6-2.10, 7.1, 42.7, 42.8, 42.9, 42.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 168 | 42.10. And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before. |
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7. Hebrew Bible, Genesis, 12.2, 49.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •disciples of jesus •jesus of nazareth, and his disciples (christianoi) Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 222; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 130| 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ | 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be. |
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8. Hebrew Bible, Exodus, 19.1-19.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 124| 19.1. בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי׃ 19.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם׃ 19.2. וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָר׃ 19.2. וַיֵּרֶד יְהוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 19.7. וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָה׃ 19.8. וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ | 19.1. In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. 19.2. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount. 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel: 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself. 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’ 19.7. And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him. 19.8. And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD. |
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9. Hebrew Bible, Isaiah, 5.6, 40.1-40.11, 52.7-52.12, 53.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 134, 137, 170| 5.6. וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ 40.1. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃ 40.1. הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 40.2. הַמְסֻכָּן תְּרוּמָה עֵץ לֹא־יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ־לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט׃ 40.2. דַּבְּרוּ עַל־לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ כִּי לָקְחָה מִיַּד יְהוָה כִּפְלַיִם בְּכָל־חַטֹּאתֶיהָ׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.4. כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ 40.7. יָבֵשׁ חָצִיר נָבֵל צִיץ כִּי רוּחַ יְהוָה נָשְׁבָה בּוֹ אָכֵן חָצִיר הָעָם׃ 40.8. יָבֵשׁ חָצִיר נָבֵל צִיץ וּדְבַר־אֱלֹהֵינוּ יָקוּם לְעוֹלָם׃ 40.9. עַל הַר־גָּבֹהַ עֲלִי־לָךְ מְבַשֶּׂרֶת צִיּוֹן הָרִימִי בַכֹּחַ קוֹלֵךְ מְבַשֶּׂרֶת יְרוּשָׁלִָם הָרִימִי אַל־תִּירָאִי אִמְרִי לְעָרֵי יְהוּדָה הִנֵּה אֱלֹהֵיכֶם׃ 40.11. כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 52.8. קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְהוָה צִיּוֹן׃ 52.9. פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלִָם כִּי־נִחַם יְהוָה עַמּוֹ גָּאַל יְרוּשָׁלִָם׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ | 5.6. And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it. 40.1. Comfort ye, comfort ye My people, saith your God. 40.2. Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she hath received of the LORD’S hand double for all her sins. 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God. 40.4. Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain; 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’ 40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field; 40.7. The grass withereth, the flower fadeth; Because the breath of the LORD bloweth upon it— Surely the people is grass. 40.8. The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’ 40.9. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’ 40.10. Behold, the Lord GOD will come as a Mighty One, And His arm will rule for Him; Behold, His reward is with Him, And His recompense before Him. 40.11. Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck. 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’ 52.8. Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion. 52.9. Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem. 52.10. The LORD hath made bare His holy arm In the eyes of all the nations; And all the ends of the earth shall see The salvation of our God. 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD. 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward. 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors. |
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10. Hebrew Bible, Habakkuk, 1.5, 3.12, 13.41 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •john, disciple of jesus Found in books: Levison, Filled with the Spirit (2009) 350| 1.5. רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃ 3.12. בְּזַעַם תִּצְעַד־אָרֶץ בְּאַף תָּדוּשׁ גּוֹיִם׃ | 1.5. Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you. 3.12. Thou marchest through the earth in indignation, Thou threshest the nations in anger. |
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11. Hebrew Bible, 2 Kings, 1.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 193| 1.8. וַיֹּאמְרוּ אֵלָיו אִישׁ בַּעַל שֵׂעָר וְאֵזוֹר עוֹר אָזוּר בְּמָתְנָיו וַיֹּאמַר אֵלִיָּה הַתִּשְׁבִּי הוּא׃ | 1.8. And they answered him: ‘He was a hairy man, and girt with a girdle of leather about his loins.’ And he said: ‘It is Elijah the Tishbite.’ |
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12. Hebrew Bible, 1 Kings, 8.30-8.54 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202| 8.31. אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׁא־בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה׃ 8.32. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.34. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ 8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.39. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.44. כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃ 8.45. וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.46. כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃ 8.47. וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃ 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.51. כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃ 8.52. לִהְיוֹת עֵינֶיךָ פְתֻחוֹת אֶל־תְּחִנַּת עַבְדְּךָ וְאֶל־תְּחִנַּת עַמְּךָ יִשְׂרָאֵל לִשְׁמֹעַ אֲלֵיהֶם בְּכֹל קָרְאָם אֵלֶיךָ׃ 8.53. כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃ 8.54. וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל־יְהוָה אֵת כָּל־הַתְּפִלָּה וְהַתְּחִנָּה הַזֹּאת קָם מִלִּפְנֵי מִזְבַּח יְהוָה מִכְּרֹעַ עַל־בִּרְכָּיו וְכַפָּיו פְּרֻשׂוֹת הַשָּׁמָיִם׃ | 8.30. And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive. 8.31. If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house; 8.32. then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness. 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house; 8.34. then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers. 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them; 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance. 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house; 8.39. then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men— 8.40. that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers. 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake— 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house; 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built. 8.44. If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name; 8.45. then hear Thou in heaven their prayer and their supplication, and maintain their cause. 8.46. If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near; 8.47. yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly; 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name; 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause; 8.50. and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them; 8.51. for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron; 8.52. that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee. 8.53. For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’ 8.54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven. |
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13. Hebrew Bible, Ezekiel, 28.22, 36.23-36.24, 38.23 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137, 178| 36.23. וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃ 36.24. וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ | 36.23. And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. 36.24. For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. |
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14. Plato, Apology of Socrates, 17c, 22e-23a, 31d, 31e, 37c, 37d, 40a, 40b, 41d, 42a, 40c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 240, 241| 40c. ὅσοι οἰόμεθα κακὸν εἶναι τὸ τεθνάναι. μέγα μοι τεκμήριον τούτου γέγονεν· οὐ γὰρ ἔσθʼ ὅπως οὐκ ἠναντιώθη ἄν μοι τὸ εἰωθὸς σημεῖον, εἰ μή τι ἔμελλον ἐγὼ ἀγαθὸν πράξειν. | 40c. must be mistaken. A convincing proof of this been given me; for the accustomed sign would surely have opposed me if I had not been going to meet with something good.Let us consider in another way also how good reason there is to hope that it is a good thing. For the state of death is one of two things: either it is virtually nothingness, so that the dead has no consciousness of anything, or it is, as people say, a change and migration of the soul from this to another place. And if it is unconsciousness, |
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| 15. Plato, Crito, 5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 240 |
16. Herodotus, Histories, 4.155 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271| 4.155. ἐνθεῦτεν δὲ τὴν Φρονίμην παραλαβὼν πολύμνηστος, ἐὼν τῶν Θηραίων ἀνὴρ δόκιμος, ἐπαλλακεύετο. χρόνου δὲ περιιόντος ἐξεγένετό οἱ παῖς ἰσχόφωνος καὶ τραυλός, τῷ οὔνομα ἐτέθη Βάττος, ὡς Θηραῖοι τε καὶ Κυρηναῖοι λέγουσι, ὡς μέντοι ἐγὼ δοκέω, ἄλλο τι· Βάττος δὲ μετωνομάσθη, ἐπείτε ἐς Λιβύην ἀπίκετο, ἀπό τε τοῦ χρηστηρίου τοῦ γενομένου ἐν Δελφοῖσι αὐτῷ καὶ ἀπὸ τῆς τιμῆς τὴν ἔσχε τὴν ἐπωνυμίην ποιεύμενος. Λίβυες γὰρ βασιλέα βάττον καλέουσι, καὶ τούτου εἵνεκα δοκέω θεσπίζουσαν τὴν Πυθίην καλέσαι μιν Λιβυκῇ γλώσσῃ, εἰδυῖαν ὡς βασιλεὺς ἔσται ἐν Λιβύῃ. ἐπείτε γὰρ ἠνδρώθη οὗτος, ἦλθε ἐς Δελφοὺς περὶ τῆς φωνῆς· ἐπειρωτῶντι δέ οἱ χρᾷ ἡ Πυθίη τάδε. Βάττʼ ἐπὶ φωνὴν ἦλθες. ἄναξ δέ σε Φοῖβος Ἀπόλλων ἐς Λιβύην πέμπει μηλοτρόφον οἰκιστῆρα, ὥσπερ εἰ εἴποι Ἑλλάδι γλώσσῃ χρεωμένη “ὦ βασιλεῦ, ἐπὶ φωνὴν ἦλθες. ” ὃ δʼ ἀμείβετο τοῖσιδε. “ὦναξ, ἐγὼ μὲν ἦλθον παρὰ σὲ χρησάμενος περὶ τῆς φωνῆς, σὺ δέ μοι ἄλλα ἀδύνατα χρᾷς, κελεύων Λιβύην ἀποικίζειν τέῳ δυνάμι, κοίῃ χειρί;” ταῦτα λέγων οὐκὶ ἔπειθε ἄλλα οἱ χρᾶν· ὡς δε κατὰ ταὐτὰ ἐθέσπιζέ οἱ καὶ πρότερον, οἴχετο μεταξὺ ἀπολιπὼν ὁ Βάττος ἐς τὴν Θήρην. | 4.155. There Polymnestus, a notable Theraean, took Phronime and made her his concubine. In time, a son of weak and stammering speech was born to him, to whom he gave the name Battus, as the Theraeans and Cyrenaeans say; but in my opinion the boy was given some other name, ,and changed it to Battus on his coming to Libya, taking this new name because of the oracle given to him at Delphi and the honorable office which he received. For the Libyan word for king is “Battus,” and this (I believe) is why the Pythian priestess called him so in her prophecy, using a Libyan name because she knew that he was to be king in Libya. ,For when he grew to adulthood, he went to Delphi to inquire about his voice; and the priestess in answer gave him this:
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17. Xenophon, Memoirs, 1.3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 253| 1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο. | 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.3.2. And again, when he prayed he asked simply for good gifts, "for the gods know best what things are good." To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. |
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18. Plato, Euthyphro, 3b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230| 3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι, | 3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy |
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| 19. Plato, Phaedo, 107a, 116a, 116b, 117b, 117c, 118a, 60b, 60d-61b, 64b, 64e, 65d, 65e, 67a, 67b, 67c, 67d, 67e, 69c, 69d, 73b, 77a, 83b, 84a, 84b, 87a, 87b, 87c, 87d, 87e, 88c, 88d, 91c, 109e-110a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241 |
| 20. Dead Sea Scrolls, Hodayot, 20.4-20.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 217 |
| 21. Dead Sea Scrolls, Ben Sira, 2.10, 2.11, 2.12, 4.6, 15.9, 15.10, 17.25, 17.26, 17.27, 17.28, 17.29, 21.5, 23.1, 23.4, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 42.15-51.30, 51.1, 51.2, 51.3, 51.4, 51.5, 51.6, 51.7, 51.8, 51.9, 51.10, 51.11, 51.12, 51.13, 51.14, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 51.21, 51.22, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 78 |
| 22. Septuagint, Wisdom of Solomon, 29.24-29.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 191 |
| 23. Dead Sea Scrolls, Community Rule, 10.1-10.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 217 |
24. Septuagint, Ecclesiasticus (Siracides), 2.10, 2.11, 2.12, 4.6, 15.9, 15.10, 17.25, 17.26, 17.27, 17.28, 17.29, 21.5, 23.1, 23.4, 29.24, 29.25, 29.26, 29.27, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 42.15-51.30, 51.1, 51.2, 51.3, 51.4, 51.5, 51.6, 51.7, 51.8, 51.9, 51.10, 51.11, 51.12, 51.13, 51.14, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 51.21, 51.22, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 78 | 51.24. Why do you say you are lacking in these things,and why are your souls very thirsty? |
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25. Septuagint, 2 Maccabees, 1.24-1.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 137 | 1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 1.25. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,' 1.26. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy." 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride." 1.29. Plant thy people in thy holy place, as Moses said.' |
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26. Horace, Odes, 1.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250 | 1.2. TO AUGUSTUS The Father’s sent enough dread hail and snow to earth already, striking sacred hills with fiery hand, to scare the city, and scare the people, lest again we know Pyrrha’s age of pain when Proteus his sea-herds drove across high mountains, and fishes lodged in all the elms, that used to be the haunt of doves, and the trembling roe-deer swam the whelming waters. We saw the yellow Tiber’s waves hurled backwards from the Tuscan shore, toppling Numa’s Regia and the shrine of Vesta, far too fierce now, the fond river, in his revenge of wronged Ilia, drowning the whole left bank, deep, without permission. Our children, fewer for their father’s vices, will hear metal sharpened that’s better destined for the Persians, and of battles too. Which gods shall the people call on when the Empire falls in ruins? With what prayer shall the virgins tire heedless Vesta? Whom will Jupiter assign to expiate our sins? We pray you, come, cloud veiling your bright shoulders, far-sighted Apollo: or laughing Venus Erycina, if you will, whom Cupid circles, or you, if you see your children neglected, Leader, you sated from the long campaign, who love the war-shouts and the helmets, and the Moor’s cruel face among his blood-stained enemies. Or you, winged son of kindly Maia, changing shape on earth to human form, and ready to be named as Caesar’s avenger: Don’t rush back to the sky, stay long among the people of Quirinus, no swifter breeze take you away, unhappy with our sins: here to delight in triumphs, in being called our prince and father, making sure the Medes are punished, lead us, O Caesar. |
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27. Philo of Alexandria, On The Sacrifices of Cain And Abel, 32 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 | 32. Know, then, my good friend, that if you become a votary of pleasure you will be all these things: a bold, cunning, audacious, unsociable, uncourteous, inhuman, lawless, savage, illtempered, unrestrainable, worthless man; deaf to advice, foolish, full of evil acts, unteachable, unjust, unfair, one who has no participation with others, one who cannot be trusted in his agreements, one with whom there is no peace, covetous, most lawless, unfriendly, homeless, cityless, seditious, faithless, disorderly, impious, unholy, unsettled, unstable, uninitiated, profane, polluted, indecent, destructive, murderous, illiberal, abrupt, brutal, slavish, cowardly, intemperate, irregular, disgraceful, shameful, doing and suffering all infamy, colourless, immoderate, unsatiable, insolent, conceited, self-willed, mean, envious, calumnious, quarrelsome, slanderous, greedy, deceitful, cheating, rash, ignorant, stupid, inharmonious, dishonest, disobedient, obstinate, tricky, swindling, insincere, suspicious, hated, absurd, difficult to detect, difficult to avoid, destructive, evil-minded, disproportionate, an unreasonable chatterer, a proser, a gossip, a vain babbler, a flatterer, a fool, full of heavy sorrow, weak in bearing grief, trembling at every sound, inclined to delay, inconsiderate, improvident, impudent, neglectful of good, unprepared, ignorant of virtue, always in the wrong, erring, stumbling, ill-managed, ill-governed, a glutton, a captive, a spendthrift, easily yielding, most crafty, double-minded, double-tongued, perfidious, treacherous, unscrupulous, always unsuccessful, always in want, infirm of purpose, fickle, a wanderer, a follower of others, yielding to impulses, open to the attacks of enemies, mad, easily satisfied, fond of life, fond of vain glory, passionate, ill-tempered, lazy, a procrastinator, suspected, incurable, full of evil jealousies, despairing, full of tears, rejoicing in evil, frantic, beside yourself, without any steady character, contriving evil, eager for disgraceful gain, selfish, a willing slave, an eager enemy, a demagogue, a bad steward, stiffnecked, effeminate, outcast, confused, discarded, mocking, injurious, vain, full of unmitigated unalloyed misery. |
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28. New Testament, Romans, 2.17-2.24, 8.15, 8.26, 8.29, 16.25-16.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus •disciples of jesus, following jesus •jesus christ, disciples of Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 130; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 173, 213, 265| 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 16.25. Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου 16.26. φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατʼ ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, | 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 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. |
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29. New Testament, Matthew, 23.35, 10.11, 10.10, 10.9, 10.8, 10.7, 10.6, 10.5, 10.4, 10.20, 10.19, 10.18, 10.16, 10.17, 5.39, 5.40, 5.41, 5.42, 5.43, 6.34, 5.38, 4.23, 10, 10.3, 10.2, 8.20, 8.21, 8.22, 10.1, 10.38, 6.13, 18.5, 5.15, 5.16, 5.17, 6.12, 5.2-7.27, 6.10, 5.3, 26.41, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 4.25, 5.1, 6.9, 6.11, 22.36, 19.22, 19.21, 19.20, 19.19, 19.18, 19.17, 19.23, 19.24, 19.29, 19.28, 19.27, 19.26, 19.25, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 5.18, 24.12, 7.12, 7.11, 7.9, 7.2, 19.16, 7.3, 7.4, 7.5, 7.6, 21.22, 21.21, 17.20, 6.14, 7.7, 7.8, 7.10, 5.19, 18.33, 18.15, 13.38a, 13.15, 12.21, 6.21, 4.25-5.2, 15.24, 28.20, 28.15, 28.14, 28.13, 28.11, 27.63, 26.13, 24.14, 23.37, 23.34, 21.43, 16.4, 28.12, 22.35, 18.28, 18.27, 18.26, 18.25, 18.24, 18.23, 18.22, 18.21, 18.32, 18.31, 18.20, 18.19, 18.18, 18.17, 18.16, 18.34, 18.35, 7.1, 5.21-7.23, 5.20, 18.29, 5.17-7.12, 18.30, 19.3, 22.18, 18.4, 18.3, 18.2, 18.1, 19.30, 6.2, 6.3, 5.44, 5.45, 5.46, 5.47, 6.1, 5.36, 5.37, 16.1, 6.4, 6.5, 6.6, 5.35, 6.7, 6.8, 5.34, 5.33, 5.32, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 6.15, 6.32, 6.31, 6.30, 6.29, 6.28, 6.27, 6.26, 6.33, 6.25, 6.23, 6.22, 6.20, 6.19, 6.24, 6.1-7.19, 20.27, 20.26, 20.28, 20.25, 20.24, 20.23, 20.22, 20.21, 20.20, 7.29, 6.16, 6.17, 6.18, 20.1, 17.21, 17.19, 17.18, 17.17, 17.16, 17.15, 17.14, 13.58, 28.2, 26.39, 16.6, 11, 26.64, 25.1, 24.31, 16.3, 16.19, 5.48, 6.1-7.11, 16.2, 3.17, 4.17, 3.16, 3.2, 24.30, 24.29, 24.36, 23.13, 22.30, 22.2, 21.31, 21.25, 19.14, 4.4, 13.52, 19.12, 13.44, 13.45, 13.47, 14.19, 18.14, 18.13, 18.12, 18.11, 18.10, 26.37, 13.20, 27.46, 22.37, 22.38, 22.39, 22.40, 22.41, 22.42, 22.43, 22.44, 22.45, 22.46, 8.11, 28.19-20a, 12.28, 11.23, 13.11, 13.24, 13.31, 13.32, 13.33, 11.11, 11.12, 26.12, 26.11, 28.5, 28.4, 28.3, 28.6, 28.7, 28.8, 26.10, 28.1, 26.7, 26.6, 26.9, 26.8, 3.4, 11.8, 6.9b-13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271| 23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου. | 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. |
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30. New Testament, Luke, 9.11, 10.1, 10.2, 10.3, 24.14, 24.13, 24.15, 24.16, 24.17, 24.35, 24.34, 24.33, 24.32, 24.31, 24.30, 24.29, 24.27, 24.26, 24.25, 24.24, 24.22, 24.21, 24.20, 24.19, 24.18, 24.28, 6.24, 9.3, 14.26, 9.1, 9.2, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.4, 24.23, 12.50, 12.52, 12.51, 12.53, 10.6, 10.11, 10.4, 10.5, 10.10, 12.49, 10.12, 10.8, 10.7, 10.9, 22.42, 22.43, 17.6, 11.13, 22.46, 22.40, 11.16, 10.25, 11.12, 11.11, 18.14, 18.13, 18.8, 18.7, 18.5, 18.3, 1.46, 4.6, 5.8, 5.7, 5.6, 5.5, 5.4, 5.3, 5.2, 5.9, 5.1, 4.43, 4.42, 4.41, 4.40, 4.39, 4.38, 4.37, 4.44, 4.36, 5.10, 11.23, 11.22, 11.21, 11.20, 11.19, 11.18, 11.17, 5.11, 4.35, 4.34, 4.33, 6.23, 6.22, 11.10, 6.21, 11.9, 11.8, 6.25, 6.26, 11.24, 6.49, 6.48, 6.47, 6.46, 22.41, 22.39, 22.38, 22.36, 22.35, 22.34, 22.33, 6.45, 6.44, 6.43, 22.37, 22.44, 22.53, 22.52, 22.51, 22.50, 22.49, 22.48, 22.47, 15.31, 22.45, 6.42, 4.32, 6.41, 6.39, 18.1, 6.29, 6.28, 22.24, 22.3, 6.27, 11.26, 11.25, 6.30, 18.2, 6.38, 6.37, 6.36, 6.35, 6.34, 6.33, 6.32, 22.32, 22.31, 22.30, 22.29, 22.28, 22.27, 22.26, 22.25, 6.31, 6.40, 4.31, 4.9, 4.13, 4.12, 4.11, 4.10, 9.46, 1.48, 1.49, 4.8, 4.7, 4.5, 4.4, 4.3, 4.2, 4.1, 1.47, 11.7, 4.26, 11.6, 11.5, 11.4, 9.48, 4.30, 4.29, 4.28, 4.27, 6.20, 9.47, 1.55, 1.54, 1.53, 1.52, 1.51, 1.50, 2.30, 2b-4q, 11, 4.25, 4.24, 4.23, 4.22, 4.21, 4.20, 4.19, 4.18, 4.17, 4.16, 4.15, 4.14, 11.3, 11.2, 11.1, 2.32, 2.31, 14.15, 13.29, 13.28, 13.18, 9.62, 7.28, 9.41, 9.37-43a, 16.16, 22.18, 22.16, 21.33, 21.10, 19.11, 18.16, 17.21, 17.20, 10.38, 10.39, 10.40, 10.41, 10.42, 20-49q, 6, 18.12, 18.11, 18.10, 18.9, 18.6, 18.4, 7.50, 7.49, 7.48, 7.47, 5.25, 5.24, 5.20, 15.17, 8.13, 23.49, 21.31, 23.46, 22.23, 22.22, 22.21, 22.17, 22.15, 22.14, 9.22, 6.13, 7.45, 1.38, 2.19, 2.51, 7.44, 7.43, 7.42, 7.41, 7.40, 7.39, 7.38, 7.37, 7.36, 7.17, 7.16, 7.12, 7.13, 7.14, 7.15, 7.11, 24.7, 24.8, 24.9, 8.21, 8.3, 8.2, 24.10, 24.11, 24.12, 24.6, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 19.9, 24.1, 24.2, 24.3, 24.4, 24.5, 11.27, 7.46, 21.38, 11.2b-4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271| 9.11. οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο. | 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. |
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31. New Testament, John, 4.44, 8.21, 1.18, 13.33, 16.16, 1.16, 4.35, 8.4, 13.31, 13.32, 5.17, 8.39, 17.15, 17.16, 17.14, 15.19, 8.42, 8.46, 8.47, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.40, 8.41, 8.43, 8.44, 8.45, 12.27, 6.6, 6.5, 17.11, 17.12, 17.4, 12.23, 12.28a, 12.28, 12.29, 12.30, 14.13, 14.14, 16.23, 16.26, 17.1, 12.16, 11.42, 2.11, 11.41, 1.14, 4.34, 6.32, 6.33, 6.34, 6.35, 9.16, 9.24, 9.25, 13.10, 13.11, 15.3, 17.21, 17.22, 17.23, 17.26, 17.2, 17.3, 4.31, 4.32, 4.33, 4.30, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.36, 4.11, 12.6, 12.7, 12.8, 19.26, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.15, 20.7, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 11, 11.1-12.8, 12.1, 12.2, 12.3, 12.4, 12.5, 4.10, 2.4, 4.9, 4.8, 4.7, 4.6, 4.1, 4.5, 4.3, 4.4, 4.2, 14.3, 9.3, 14.18, 19.25, 19.27, 19.28, 12.20, 9.38, 9.5, 9.4, 14.2, 9.1, 19.30, 21.25, 13.34, 12.36, 12.35, 8.8, 7.53-8.11, 1.9, 4, 6, 6.55, 7.36, 8.6, 12.21, 14.1, 18.20, 18.36, 18.37, 11.6, 11.7, 11.8, 10.39, 19.24, 11.9, 11.10, 19.23, 10.35, 7.6, 7.23, 7.50, 7.51, 10.31, 10.34, 13.1, 18.19, 20.29, 20.28, 20.27, 20.26, 20.25, 20.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271| 4.44. αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει. | 4.44. For Jesus himself testified that a prophet has no honor in his own country. |
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32. Anon., Didache, 1.1-6.1, 8.2, 8.3, 9.4, 9.5, 10.5, 11, 11.5, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 12, 13, 14, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271, 275 | 11. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. |
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33. New Testament, Mark, 1.5-1.6, 1.12-1.13, 1.16-1.20, 1.29-1.31, 2.7, 3.23-3.24, 3.34, 4.16-4.17, 4.26, 5.23-5.43, 6.4-6.56, 7.25-7.30, 8.11, 8.34, 9.14-9.29, 9.33-9.37, 10.2, 10.14, 10.28-10.31, 10.35-10.45, 11.23-11.25, 12.15, 13.8, 14.3-14.9, 14.25, 14.32-14.42, 15.29-15.32, 15.34, 16.1-16.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus •disciple, of jesus •disciples, of jesus •salome (disciple of jesus) •disciples of jesus, following jesus •disciples of jesus, calling of the Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 133, 147, 164, 165, 167, 168, 169, 173, 183, 199, 200, 206, 263, 264; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 193; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 22, 271, 272; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432| 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.16. Καὶ παράγων παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ, ἦσαν γὰρ ἁλεεῖς· 1.17. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλεεῖς ἀνθρώπων. 1.18. καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 1.19. Καὶ προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα, 1.20. καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 2.7. Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 3.23. καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; 3.24. καὶ ἐὰν βασιλεία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη· 3.34. καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 4.16. καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, 4.17. καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. 4.26. Καὶ ἔλεγεν Οὕτως ἐστὶν ἡ βασιλεία τοῦ θεοῦ ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 5.23. καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. 5.24. καὶ ἀπῆλθεν μετʼ αὐτοῦ. Καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. 5.25. καὶ γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 5.26. καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ δαπανήσασα τὰ παρʼ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον εἰς τὸ χεῖρον ἐλθοῦσα, 5.27. ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 5.28. ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι. 5.29. καὶ εὐθὺς ἐξηράνθη ἡ πηγὴ τοῦ αἵματος αὐτῆς, καὶ ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. 5.30. καὶ εὐθὺς ὁ Ἰησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν ἐπιστραφεὶς ἐν τῷ ὄχλῳ ἔλεγεν Τίς μου ἥψατο τῶν ἱματίων; 5.31. καὶ ἔλεγον αὐτῷ οἱ μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά σε, καὶ λέγεις Τίς μου ἥψατο; 5.32. καὶ περιεβλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν. 5.33. ἡ δὲ γυνὴ φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν καὶ προσέπεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν. 5.34. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου. 5.35. Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36. ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.37. καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου. 5.38. καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, 5.39. καὶ εἰσελθὼν λέγει αὐτοῖς Τί θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν ἀλλὰ καθεύδει. 5.40. καὶ κατεγέλων αὐτοῦ. αὐτὸς δὲ ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ παιδίου καὶ τὴν μητέρα καὶ τοὺς μετʼ αὐτοῦ, καὶ εἰσπορεύεται ὅπου ἦν τὸ παιδίον· 5.41. καὶ κρατήσας τῆς χειρὸς τοῦ παιδίου λέγει αὐτῇ Ταλειθά κούμ, ὅ ἐστιν μεθερμηνευόμενον Τὸ κοράσιον, σοὶ λέγω, ἔγειρε. 5.42. καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα. καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ. 5.43. καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα μηδεὶς γνοῖ τοῦτο, καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 6.7. Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 6.8. καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, 6.9. ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσασθαι δύο χιτῶνας. 6.10. καὶ ἔλεγεν αὐτοῖς Ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν. 6.11. καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. 6.12. Καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν, 6.13. καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον. 6.14. Καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ, καὶ ἔλεγον ὅτι Ἰὼάνης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ· 6.15. ἄλλοι δὲ ἔλεγον ὅτι Ἠλείας ἐστίν· ἄλλοι δὲ ἔλεγον ὅτι προφήτης ὡς εἷς τῶν προφητῶν. 6.16. ἀκούσας δὲ ὁ Ἡρῴδης ἔλεγεν Ὃν ἐγὼ ἀπεκεφάλισα Ἰωάνην, οὗτος ἠγέρθη. 6.17. Αὐτὸς γὰρ ὁ Ἡρῴδης ἀποστείλας ἐκράτησεν τὸν Ἰωάνην καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν· 6.18. ἔλεγεν γὰρ ὁ Ἰωάνης τῷ Ἡρῴδῃ ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου. 6.19. ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδυνατο· 6.20. ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάνην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν, καὶ ἀκούσας αὐτοῦ πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν. 6.21. Καὶ γενομένης ἡμέρας εὐκαίρου ὅτε Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς χιλιάρχοις καὶ τοῖς πρώτοις τῆς Γαλιλαίας, 6.22. καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος καὶ ὀρχησαμένης, ἤρεσεν τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις. ὁ δὲ βασιλεὺς εἶπεν τῷ κορασίῳ Αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι· 6.23. καὶ ὤμοσεν αὐτῇ Ὅτι ἐάν με αἰτήσῃς δώσω σοι ἕως ἡμίσους τῆς βασιλείας μου. 6.24. καὶ ἐξελθοῦσα εἶπεν τῇ μητρὶ αὐτῆς Τί αἰτήσωμαι; ἡ δὲ εἶπεν Τὴν κεφαλὴν Ἰωάνου τοῦ βαπτίζοντος. 6.25. καὶ εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς πρὸς τὸν βασιλέα ᾐτήσατο λέγουσα Θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάνου τοῦ βαπτιστοῦ. 6.26. καὶ περίλυπος γενόμενος ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς ἀνακειμένους οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν· 6.27. καὶ εὐθὺς ἀποστείλας ὁ βασιλεὺς σπεκουλάτορα ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ. καὶ ἀπελθὼν ἀπεκεφάλισεν αὐτὸν ἐν τῇ φυλακῇ 6.28. καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον ἔδωκεν αὐτὴν τῇ μητρὶ αὐτῆς. 6.29. καὶ ἀκούσαντες οἱ μαθηταὶ αὐτοῦ ἦλθαν καὶ ἦραν τὸ πτῶμα αὐτοῦ καὶ ἔθηκαν αὐτὸ ἐν μνημείῳ. 6.30. Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. 6.31. καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατʼ ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. 6.32. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν. 6.33. καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. 6.34. Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 6.35. Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· 6.36. ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 6.37. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 6.38. ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας. 6.39. καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 6.45. Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμβῆναι εἰς τὸ πλοῖον καὶ προάγειν εἰς τὸ πέραν πρὸς Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. 6.46. καὶ ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς τὸ ὄρος προσεύξασθαι. 6.47. καὶ ὀψίας γενομένης ἦν τὸ πλοῖον ἐν μέσῳ τῆς θαλάσσης, καὶ αὐτὸς μόνος ἐπὶ τῆς γῆς. 6.48. καὶ ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς θαλάσσης· καὶ ἤθελεν παρελθεῖν αὐτούς. 6.49. οἱ δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν ὅτι φάντασμά ἐστιν καὶ ἀνέκραξαν, 6.50. πάντες γὰρ αὐτὸν εἶδαν καὶ ἐταράχθησαν. ὁ δὲ εὐθὺς ἐλάλησεν μετʼ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἐγώ εἰμι, μὴ φοβεῖσθε. 6.51. καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, καὶ ἐκόπασεν ὁ ἄνεμος. 6.52. καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. 6.53. Καὶ διαπεράσαντες ἐπὶ τὴν γῆν ἦλθον εἰς Γεννησαρὲτ καὶ προσωρμίσθησαν. 6.54. καὶ ἐξελθόντων αὐτῶν ἐκ τοῦ πλοίου εὐθὺς ἐπιγνόντες αὐτὸν 6.55. περιέδραμον ὅλην τὴν χώραν ἐκείνην καὶ ἤρξαντο ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας περιφέρειν ὅπου ἤκουον ὅτι ἔστιν. 6.56. καὶ ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ εἰς πόλεις ἢ εἰς ἀγροὺς ἐν ταῖς ἀγοραῖς ἐτἵθεσαν τοὺς ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται· καὶ ὅσοι ἂν ἥψαντο αὐτοῦ ἐσώζοντο. 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 8.11. Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν. 8.34. Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 9.14. Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.15. καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. 9.16. καὶ ἐπηρώτησεν αὐτούς Τί συνζητεῖτε πρὸς αὐτούς; 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18. καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19. ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. 9.20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.21. καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22. καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24. εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26. καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. 9.27. ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. 9.28. καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29. καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ . 9.33. Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς Τί ἐν τῇ ὁδῳ διελογίζεσθε; 9.34. οἱ δὲ ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων. 9.35. καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς Εἴ τις θέλει πρῶτος εἶναι ἔσται πάντων ἔσχατος καὶ πάντων διάκονος. 9.36. καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς 9.37. Ὃς ἂν [ἓν] τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με. 10.2. Καὶ [προσελθόντες Φαρισαῖοι] ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.14. ἰδὼν δὲ ὁ Ἰησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς Ἄφετε τὰ παιδία ἔρχεσθαι πρός με, μὴ κωλύετε αὐτά, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 10.28. Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι. 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 10.35. Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάνης οἱ [δύο] υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν. 10.36. ὁ δὲ εἶπεν αὐτοῖς Τί θέλετε ποιήσω ὑμῖν; 10.37. οἱ δὲ εἶπαν αὐτῷ Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου. 10.38. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; 10.39. οἱ δὲ εἶπαν αὐτῷ Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, 10.40. τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλʼ οἷς ἡτοίμασται. 10.41. καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάνου. 10.42. καὶ προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς λέγει αὐτοῖς Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν. 10.43. οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν· ἀλλʼ ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος, 10.44. καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος· 10.45. καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ. 11.24. διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. 12.15. ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν εἶπεν αὐτοῖς Τί με πειράζετε; φέρετέ μοι δηνάριον ἵνα ἴδω. 13.8. ἐγερθήσεται γὰρ ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα. 14.3. Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς. 14.4. ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν; 14.5. ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ. 14.6. ὁ δὲ Ἰησοῦς εἶπεν Ἅφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί· 14.7. πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε αὐτοῖς [πάντοτε] εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε· 14.8. ὃ ἔσχεν ἐποίησεν, προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν. 14.9. ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς. 14.25. ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 14.32. Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανεί, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ Καθίσατε ὧδε ἕως προσεύξωμαι. 14.33. καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, 14.34. καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε. 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]. 14.40. καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ. 14.41. καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς Καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν. 14.42. ἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν. 15.29. Καὶ οἱ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν καὶ λέγοντες Οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν [ἐν] τρισὶν ἡμέραις, 15.30. σῶσον σεαυτὸν καταβὰς ἀπὸ τοῦ σταυροῦ. 15.31. ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον Ἄλλους ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι· 15.32. ὁ χριστὸς ὁ βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν. καὶ οἱ συνεσταυρωμένοι σὺν αὐτῷ ὠνείδιζον αὐτόν. 15.34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου [ὁ θεός μου], εἰς τί ἐγκατέλιπές με; 16.1. Καὶ διαγενομένου τοῦ σαββάτου [ἡ] Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ [τοῦ] Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἱνα ἐλθοῦσαι ἀλείψωσιν αὐτόν. 16.2. καὶ λίαν πρωὶ [τῇ] μιᾷ των σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου. 16.3. καὶ ἔλεγον πρὸς ἑαυτάς Τίς ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ τῆς θύρας τοῦ μνημείου; 16.4. καὶ ἀναβλέψασαι θεωροῦσιν ὅτι ἀνακεκύλισται ὁ λίθος, ἦν γὰρ μέγας σφόδρα. 16.5. καὶ εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν λευκήν, καὶ ἐξεθαμβήθησαν. 16.6. ὁ δὲ λέγει αὐταῖς Μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν· 16.7. ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν. 16.8. καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ· | 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men." 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 2.7. "Why does this man speak blasphemies like that? Who can forgive sins but God alone?" 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth, 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live." 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years, 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well." 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?" 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?'" 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease." 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe." 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep." 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up." 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!" 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him." 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets." 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead." 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife." 6.19. Herodias set herself against him, and desired to kill him, but she couldn't, 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you." 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom." 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer." 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter." 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison, 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat." 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?" 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish." 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them, 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid." 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 6.53. When they had crossed over, they came to land at Gennesaret, and moored to the shore. 6.54. When they had come out of the boat, immediately the people recognized him, 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 6.56. Wherever he entered, into villages, or into cities, or into the country, they laid the sick in the marketplaces, and begged him that they might touch just the fringe of his garment; and as many as touched him were made well. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them?" 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able." 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?" 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting." 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?" 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 9.35. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all." 9.36. He took a little child, and set him in the midst of them. Taking him in his arms, he said to them, 9.37. "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me." 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you." 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first." 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask." 10.36. He said to them, "What do you want me to do for you?" 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory." 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?" 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared." 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many." 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it." 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her." 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God." 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray." 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch." 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. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand." 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days, 15.30. save yourself, and come down from the cross!" 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?" 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. 16.2. Very early on the first day of the week, they came to the tomb when the sun had risen. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us?" 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'" 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. |
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34. New Testament, 1 Thessalonians, 2.2-2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 134| 2.2. ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 2.3. ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ, 2.4. ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. 2.5. οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, 2.6. οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν οὔτε ἀπʼ ἄλλων, 2.7. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα· 2.8. οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε· 2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 2.10. ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, 2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. | 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. |
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35. New Testament, 1 Timothy, 1.33, 2.195, 2.198, 6.15-6.17, 6.19-6.22, 6.24-6.30, 10.110, 13.295, 13.319, 32.322-32.326, 32.339, 32.357, 32.390-32.392, 32.398-32.400 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus christ, disciples of Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 130, 131, 136, 203, 204, 205, 258| 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, 6.16. ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. 6.17. Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν, 6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, 6.21. ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθʼ ὑμῶν. | 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen. |
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36. New Testament, 1 Corinthians, 12.9, 12.10, 13.2, 13.3, 13.8, 13.9, 13.10, 13.11, 13.12, 13.1, 5.4, 6.11, 12.8, 5.7, 5.13, 6.15, 12.3b, 10.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135| 12.9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, | 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; |
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37. New Testament, 1 John, 1.9, 2.7-2.8, 2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus •disciple, of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230, 241| 1.9. ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας. 2.7. Ἀγαπητοί, οὐκ ἐντολὴν καινὴν γράφω ὑμῖν, ἀλλʼ ἐντολὴν παλαιὰν ἣν εἴχετε ἀπʼ ἀρχῆς· ἡ ἐντολὴ ἡ παλαιά ἐστιν ὁ λόγος ὃν ἠκούσατε. 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. 2.12. Γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ· | 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. |
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| 38. New Testament, Acts, 4.32-5.11, 13.1, 8.14, 11.27, 4.36, 4.37, 6.5, 8.1, 8.4, 2.7, 2.8, 7.31, 4.i3, 11.26, 26.28, 9.28, 8.13, 6.4, 2.44, 2.43, 2.42, 1.14, 12.2, 10.30, 10.3, 3.1, 17, 17.31, 17.32, 17.38 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 272 |
39. New Testament, James, 2.14-2.26, 5.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 134, 200| 2.14. Τί ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; 2.15. μὴ δύναται ἡ πίστις σῶσαι αὐτόν; ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, 2.16. εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί ὄφελος; 2.17. οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθʼ ἑαυτήν. 2.18. ἀλλʼ ἐρεῖ τις Σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω. δεῖξον μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν. 2.19. σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 2.20. θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν; 2.21. Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; 2.22. βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 2.23. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. 2.24. ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. 2.25. ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; 2.26. ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν. 5.15. καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. | 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food, 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. |
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| 40. New Testament, Jude, 20-22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 203 |
| 41. Mishnah, Beitzah, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •salome (disciple of jesus) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432 |
42. New Testament, Ephesians, 3.5-3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus christ, disciples of Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 130| 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, | 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, |
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43. New Testament, Galatians, 2, 6.14, 2.13, 2.12, 2.11, 5.11, 5.5a, 1.4, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 275 | 2. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. ,I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. ,But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. ,Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; ,to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. ,But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, ,but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision ,(for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); ,and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. ,They only askedus to remember the poor -- which very thing I was also zealous to do. ,But when Peter came to Antioch, I resisted him to the face,because he stood condemned. ,For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ,And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. ,But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? , "We, being Jews by nature, and not Gentile sinners, ,yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. ,But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! ,For if I build up again those things which I destroyed, I provemyself a law-breaker. ,For I, through the law, died to the law,that I might live to God. ,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. ,I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! |
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44. New Testament, Hebrews, 5.7, 10.19-10.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164, 199| 5.7. ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 10.20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ, 10.21. καὶ ἱερέα μέγαν ἐπὶτὸν οἰκοντοῦ θεοῦ, 10.22. προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ· 10.23. κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος· 10.24. καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων, 10.25. μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. | 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God, 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, 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works, 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. |
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| 45. New Testament, 2 John, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 46. Mishnah, Bava Qamma, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •salome (disciple of jesus) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432 |
47. Seneca The Younger, Letters, 10.4, 31.5, 31.8, 32.4, 45.6, 60.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250, 253 | 10.4. Speak, and live, in this way; see to it that nothing keeps you down. As for your former prayers, you may dispense the gods from answering them; offer new prayers; pray for a sound mind and for good health, first of soul and then of body. And of course you should offer those prayers frequently. Call boldly upon God; you will not be asking him for that which belongs to another. 31.5. Work is the sustece of noble minds. There is, then, no reason why, in accordance with that old vow of your parents, you should pick and choose what fortune you wish should fall to your lot, or what you should pray for; besides, it is base for a man who has already travelled the whole round of highest honours to be still importuning the gods. What need is there of vows? Make yourself happy through your own efforts; you can do this, if once you comprehend that whatever is blended with virtue is good, and that whatever is joined to vice is bad. Just as nothing gleams if it has no light blended with it, and nothing is black unless it contains darkness or draws to itself something of dimness, and as nothing is hot without the aid of fire, and nothing cold without air; so it is the association of virtue and vice that makes things honourable or base. 31.8. And besides this, in order that virtue may be perfect, there should be an even temperament and a scheme of life that is consistent with itself throughout; and this result cannot be attained without knowledge of things, and without the art[3] which enables us to understand things human and things divine. That is the greatest good. If you seize this good, you begin to be the associate of the gods, and not their suppliant. 32.4. O when shall you see the time when you shall know that time means nothing to you, when you shall be peaceful and calm, careless of the morrow, because you are enjoying your life to the full? Would you know what makes men greedy for the future? It is because no one has yet found himself. Your parents, to be sure, asked other blessings for you; but I myself pray rather that you may despise all those things which your parents wished for you in abundance. Their prayers plunder many another person, simply that you may be enriched. Whatever they make over to you must be removed from someone else. |
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| 48. Clement of Rome, 2 Clement, 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14 |
| 49. Statius, Thebais, 2.244 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250 |
| 50. Tacitus, Annals, 15.44.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jesus of nazareth, and his disciples (christianoi) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 130 |
51. Polycarp of Smyrna, Letter To The Philippians, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 279| 7.2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα 1 Pet. 4, 7 λόγον ἐπιστρέψωμεν, νήφοντες πρὸς τὰς εὐχὰς Mt. 6, 18 καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντεπόπτην θεὸν μὴ εἰσενεγκεῖν ἡμᾶς Mt. 26. 41; Mk. 14, 33 εἰς πειρασμόν, καθὼς εἶπεν ὁ κύριος: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. | 7.2. |
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| 52. Plutarch, Platonic Questions, 999d, 999e, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
53. New Testament, 2 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 173| 3.3. Πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. | 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one. |
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54. New Testament, 2 Timothy, 1.10, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jesus christ, disciples of •disciples of jesus Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 130; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 173| 1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 4.18. ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. | 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen. |
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| 55. Anon., Tchacos 3 Gospel of Judas, 33.15-33.18, 35.18, 44.4, 47.2-47.53, 48.1-48.2, 48.21, 49.6, 50.17, 51.1, 51.13, 51.15-51.16, 51.18-51.19, 52.5-52.7, 52.9-52.11, 52.14, 52.18-52.19, 52.25, 53.8-53.57, 54.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 63 |
| 56. Nag Hammadi, The Apocryphon of John, 25.16, 25.18-25.23, 26.25, 27.14-27.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •thomas, disciple of jesus Found in books: Damm, Religions and Education in Antiquity (2018) 216 |
| 57. Anon., Acts of Thomas, 3.1, 3.3, 53.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 243 |
| 58. Celsus Platonic Philosopher, Alethes Logos, 1.26, 1.28-1.71, 2.13-2.20, 2.57-2.58, 3.1, 3.10-3.12, 3.14, 3.23, 3.40-3.41, 4.6, 4.8, 4.28, 4.33-4.47, 4.54-4.61, 4.74-4.99, 5.2, 5.14, 5.59, 6.10, 6.63-6.64, 6.72, 6.74-6.77, 7.2, 7.13-7.15, 7.36, 8.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 298 |
| 59. Atticus, Fragments, 2.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
60. Hippolytus, Refutation of All Heresies, 6.16, 6.24, 6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 | 6.24. of some such nature, as I who have accurately examined their systems (have attempted) to state compendiously, is the opinion of Pythagoras and Plato. And from this (system), not from the Gospels, Valentinus, as we have proved, has collected the (materials of) heresy- I mean his own (heresy)- and may (therefore) justly be reckoned a Pythagorean and Platonist, not a Christian. Valentinus, therefore, and Heracleon, and Ptolemaeus, and the entire school of these (heretics), as disciples of Pythagoras and Plato, (and) following these guides, have laid down as e fundamental principle of their doctrine the arithmetical system. For, likewise, according to these (Valentinians), the originating cause of the universe is a Monad, unbegotten, imperishable, incomprehensible, inconceivable, productive, and a cause of the generation of all existent things. And the aforesaid Monad is styled by them Father. There is, however, discoverable among them some considerable diversity of opinion. For some of them, in order that the Pythagorean doctrine of Valentinus may be altogether free from admixture (with other tenets), suppose that the Father is unfeminine, and unwedded, and solitary. But others, imagining it to be impossible that from a male only there could proceed a generation at all of any of those things that have been made to exist, necessarily reckon along with the Father of the universe, in order that he may be a father, Sige as a spouse. But as to Sige, whether at any time she is united in marriage (to the Father) or not, this is a point which we leave them to wrangle about among themselves. We at present, keeping to the Pythagorean principle, which is one, and unwedded, unfeminine, (and) deficient in nothing, shall proceed to give an account of their doctrines, as they themselves inculcate them. There is, says (Valentinus), not anything at all begotten, but the Father is alone unbegotten, not subject to the condition of place, not (subject to the condition of) time, having no counsellor, (and) not being any other substance that could be realized according to the ordinary methods of perception. (The Father,) however, was solitary, subsisting, as they say, in a state of quietude, and Himself reposing in isolation within Himself. When, however, He became productive, it seemed to Him expedient at one time to generate and lead forth the most beautiful and perfect (of those germs of existence) which He possessed within Himself, for (the Father) was not fond of solitariness. For, says he, He was all love, but love is not love except there may be some object of affection. The Father Himself, then, as He was solitary, projected and produced Nous and Aletheia, that is, a duad which became mistress, and origin, and mother of all the Aeons computed by them (as existing) within the Pleroma. Nous and Aletheia being projected from the Father, one capable of continuing generation, deriving existence from a productive being, (Nous) himself likewise, in imitation of the Father, projected Logos and Zoe; and Logos and Zoe project Anthropos and Ecclesia. But Nous and Aletheia, when they beheld that their own offspring had been born productive, returned thanks to the Father of the universe, and offer unto Him a perfect number, viz., ten Aeons. For, he says, Nous and Aletheia could not offer unto the Father a more perfect (one) than this number. For the Father, who is perfect, ought to be celebrated by a perfect number, and ten is a perfect number, because this is first of those (numbers) that are formed by plurality, (and therefore) perfect. The Father, however, being more perfect, because being alone unbegotten, by means of the one primary conjugal union of Nous and Aletheia, found means of projecting all the roots of existent things. 6.32. I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. |
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| 61. Aelius Aristides, Orations, 37.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
62. Tertullian, On Prayer, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 185 | 1. The Spirit of God, and the Word of God, and the Reason of God - Word of Reason, and Reason and Spirit of Word - Jesus Christ our Lord, namely, who is both the one and the other, - has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. So the prayer composed by Christ has been composed of three parts. In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when He had increased - just as the same John used to fore-announce that it was needful that He should increase and himself decrease John 3:30 - the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. He who is from the earth, says John, speaks earthly things; and He who is here from the heavens speaks those things which He has seen. John 3:31-32 And what is the Lord Christ's - as this method of praying is - that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity - and let this make for the third grade of wisdom - is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel. |
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63. Tertullian, On The Flesh of Christ, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 | 20. But to what shifts you resort, in your attempt to rob the syllable ex (of) of its proper force as a preposition, and to substitute another for it in a sense not found throughout the Holy Scriptures! You say that He was born through a virgin, not of a virgin, and in a womb, not of a womb, because the angel in the dream said to Joseph, That which is born in her (not of her) is of the Holy Ghost. Matthew 1:20 But the fact is, if he had meant of her, he must have said in her; for that which was of her, was also in her. The angel's expression, therefore, in her, has precisely the same meaning as the phrase of her. It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, Jacob begot Joseph the husband of Mary, of whom was born Christ. Matthew 1:16 But Paul, too, silences these critics when he says, God sent forth His Son, made of a woman. Galatians 4:4 Does he mean through a woman, or in a woman? Nay more, for the sake of greater emphasis, he uses the word made rather than born, although the use of the latter expression would have been simpler. But by saying made, he not only confirmed the statement, The Word was made flesh, John 1:14 but he also asserted the reality of the flesh which was made of a virgin. We shall have also the support of the Psalms on this point, not the Psalms indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet. He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: You are He that drew me out of my mother's womb. Here is the first point. You are my hope from my mother's breasts; upon You have I been cast from the womb. Here is another point. You are my God from my mother's belly. Here is a third point. Now let us carefully attend to the sense of these passages. You drew me, He says, out of the womb. Now what is it which is drawn, if it be not that which adheres, that which is firmly fastened to anything from which it is drawn in order to be sundered? If He clove not to the womb, how could He have been drawn from it? If He who clove thereto was drawn from it, how could He have adhered to it, if it were not that, all the while He was in the womb, He was tied to it, as to His origin, by the umbilical cord, which communicated growth to Him from the matrix? Even when one strange matter amalgamates with another, it becomes so entirely incorporated with that with which it amalgamates, that when it is drawn off from it, it carries with it some part of the body from which it is torn, as if in consequence of the severance of the union and growth which the constituent pieces had communicated to each other. But what were His mother's breasts which He mentions? No doubt they were those which He sucked. Midwives, and doctors, and naturalists, can tell us, from the nature of women's breasts, whether they usually flow at any other time than when the womb is affected with pregcy, when the veins convey therefrom the blood of the lower parts to the mamilla, and in the act of transference convert the secretion into the nutritious substance of milk. Whence it comes to pass that during the period of lactation the monthly issues are suspended. But if the Word was made flesh of Himself without any communication with a womb, no mother's womb operating upon Him with its usual function and support, how could the lacteal fountain have been conveyed (from the womb) to the breasts, since (the womb) can only effect the change by actual possession of the proper substance? But it could not possibly have had blood for transformation into milk, unless it possessed the causes of blood also, that is to say, the severance (by birth) of its own flesh from the mother's womb. Now it is easy to see what was the novelty of Christ's being born of a virgin. It was simply this, that (He was born) of a virgin in the real manner which we have indicated, in order that our regeneration might have virginal purity - spiritually cleansed from all pollutions through Christ, who was Himself a virgin, even in the flesh, in that He was born of a virgin's flesh. |
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64. Lucian, The Passing of Peregrinus, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •disciples, of jesus Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271 | 16. The Christians were meat and drink to him; under their protection he lacked nothing, and this luxurious state of things went on for some time. At last he got into trouble even with them; I suppose they caught him partaking of some of their forbidden meats. They would have nothing more to do with him, and he thought the best way out of his difficulties would be, to change his mind about that property, and try and get it back. He accordingly sent in a petition to the emperor, suing for its restitution. But as the people of Parium sent up a deputation to remonstrate, nothing came of it all; he was told that as he had been under no compulsion in making his dispositions, he must abide by them. 'Pilgrimage number three, to Egypt, to see Agathobulus. 16. 'Proteus now set out again on his wanderings. The Christians were meat and drink to him; under their protection he lacked nothing, and this luxurious state of things went on for some time. At last he got into trouble even with them; I suppose they caught him partaking of some of their forbidden meats. They would have nothing more to do with him, and he thought the best way out of his difficulties would be, to change his mind about that property, and try and get it back. He accordingly sent in a petition to the emperor, suing for its restitution. But as the people of Parium sent up a deputation to remonstrate, nothing came of it all; he was told that as he had been under no compulsion in making his dispositions, he must abide by them. |
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65. Origen, Commentary On Matthew, 13.8-13.9, 16.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 264, 265 | 13.9. Now we must think that the devil has the power of death - not of that which is common and indifferent, in accordance with which those who are compacted of soul and body die, when their soul is separated from the body - but of that death which is contrary to and the enemy of Him who said, I am the Life, John 14:6 in accordance with which the soul that sins, it shall die. Ezekiel 18:4 But that it was not God who gave Him up into the hands of men, the Saviour manifestly declares when He says, If My kingdom were of this world, then would My servants fight that I should not be delivered to the Jews. John 18:36 For, when He was delivered up to the Jews, He was delivered into the hands of men, not by His own servants, but by the prince of this age who says, concerning the powers which are in the sphere of the invisible, the kingdoms which are set up against men, All these things will I give You, if You will fall down and worship Me. Matthew 4:9 Wherefore also we should think that in regard to them it was said, The kings of the earth stood side by side, and the rulers were gathered together against the Lord and against His Christ. And those kings, indeed, and those rulers stood side by side and were gathered against the Lord and against His Christ; but we, because we have been benefited by His being delivered by them into the hands of men and slain, say, Let us break their bonds asunder and cast away their yoke from us. For, when we become conformed to the death of Christ, we are no longer under the bonds of the kings of the earth, as we have said, nor under the yoke of the princes of this age, who were gathered together against the Lord. And, on this account, the Father spared not His own Son, but delivered Him up for us all, Romans 8:32 that those, who took Him and delivered Him up into the hands of men, might be laughed at by Him who dwells in the heavens, and might be derided by the Lord, inasmuch as, contrary to their expectation, it was to the destruction of their own kingdom and power, that they received from the Father the Son, who was raised on the third day, by having abolished His enemy death, and made us conformed, not only to the image of His death but also of His resurrection; through whom we walk in newness of life, Romans 6:4 no longer sitting in the region and shadow of death, Matthew 4:16 through the light of God which has sprung up upon us. But when the Saviour said, The Son of man shall be delivered up into the hands of men, and they shall kill Him, and the third day He shall rise again, they were exceeding sorry, Matthew 17:22-23 giving heed to the fact that He was about to be delivered up into the hands of men, and that He would be killed, as matters gloomy and calling for sorrow, but not attending to the fact that He would rise on the third day, as He needed no longer time to bring to nought through death him that had the power of death. Hebrews 2:14 |
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| 66. Origen, On Prayer, 27.1-27.13, 29.9, 29.11, 29.17, 30.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 263, 265 |
| 67. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 93 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 265 |
68. Origen, Against Celsus, 6.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222, 243 | 6.8. In the next place, after other Platonic declarations, which demonstrate that the good can be known by few, he adds: Since the multitude, being puffed up with a contempt for others, which is far from right, and being filled with vain and lofty hopes, assert that, because they have come to the knowledge of some venerable doctrines, certain things are true. Yet although Plato predicted these things, he nevertheless does not talk marvels, nor shut the mouth of those who wish to ask him for information on the subject of his promises; nor does he command them to come at once and believe that a God of a particular kind exists, and that he has a son of a particular nature, who descended (to earth) and conversed with me. Now, in answer to this we have to say, that with regard to Plato, it is Aristander, I think, who has related that he was not the son of Ariston, but of a phantom, which approached Amphictione in the guise of Apollo. And there are several other of the followers of Plato who, in their lives of their master, have made the same statement. What are we to say, moreover, about Pythagoras, who relates the greatest possible amount of wonders, and who, in a general assembly of the Greeks, showed his ivory thigh, and asserted that he recognised the shield which he wore when he was Euphorbus, and who is said to have appeared on one day in two different cities! He, moreover, who will declare that what is related of Plato and Socrates belongs to the marvellous, will quote the story of the swan which was recommended to Socrates while he was asleep, and of the master saying when he met the young man, This, then, was the swan! Nay, the third eye which Plato saw that he himself possessed, he will refer to the category of prodigies. But occasion for slanderous accusations will never be wanting to those who are ill-disposed, and who wish to speak evil of what has happened to such as are raised above the multitude. Such persons will deride as a fiction even the demon of Socrates. We do not, then, relate marvels when we narrate the history of Jesus, nor have His genuine disciples recorded any such stories of Him; whereas this Celsus, who professes universal knowledge, and who quotes many of the sayings of Plato, is, I think, intentionally silent on the discourse concerning the Son of God which is related in Plato's Epistle to Hermeas and Coriscus. Plato's words are as follows: And calling to witness the God of all things - the ruler both of things present and things to come, father and lord both of the ruler and cause- whom, if we are philosophers indeed, we shall all clearly know, so far as it is possible for happy human beings to attain such knowledge. |
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| 69. Origen, On First Principles, 4.2.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus christ, disciples of Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 136 |
| 70. Nag Hammadi, Apocalypse of Peter, 73.23-73.28, 75.15-75.27, 83.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples (of jesus) [ apostles ] Found in books: Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 151 |
| 71. Nag Hammadi, The Treatise On The Resurrection, 46.14-46.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples, of jesus Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 202 |
72. Babylonian Talmud, Sanhedrin, 43a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jesus, significance of reference to five disciples of Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 72 43a. (ויקרא כד, כג) ובני ישראל עשו כאשר צוה ה' את משה,אלא מעתה (ויקרא כד, כג) וירגמו אותו אבן מאי עבדי ליה ההוא מבעי ליה לכדתניא וירגמו אותו באבן אותו ולא בכסותו אבן שאם מת באבן אחת יצא,ואצטריך למיכתב אבן ואיצטריך למיכתב אבנים דאי כתב רחמנא אבן הוה אמינא היכא דלא מת בחדא לא ניתי אחריתי ומיקטליה כתב רחמנא אבנים ואי כתב רחמנא אבנים הוה אמינא מעיקרא נייתי תרתי כתב רחמנא אבן,והא האי תנא נאמר קאמר אילו לא נאמר קאמר וה"ק אילו לא נאמר קרא הייתי אומר גזירה שוה עכשיו שנאמר קרא גזירה שוה לא צריך,רב אשי אמר משה היכא הוה יתיב במחנה לוייה ואמר ליה רחמנא הוצא את המקלל חוץ למחנה לוייה אל מחוץ למחנה חוץ למחנה ישראל ויוציאו את המקלל לעשייה,עשייה בהדיא כתיב בהו ובני ישראל עשו כאשר צוה ה' את משה ההוא מיבעי ליה חד לסמיכה וחד לדחייה,אמרו ליה רבנן לרב אשי לדידך כל הני הוציא דכתיבי בפרים הנשרפים מאי דרשת בהו קשיא:,אחד עומד כו': אמר רב הונא פשיטא לי אחד אבן שנסקל בה ואחד עץ שנתלה בו ואחד סייף שנהרג בו ואחד סודר שנחנק בו כולן משל צבור מ"ט דמדידיה לא אמרינן ליה זיל וליתיה וליקטול נפשיה,בעי רב הונא סודר שמניפין בו וסוס שרץ ומעמידן משל מי הוא כיון דהצלה דידיה מדידיה הוא או דילמא כיון דבי דינא מחייבין למעבד בה הצלה מדידהו,ותו הא דאמר ר' חייא בר רב אשי אמר רב חסדא היוצא ליהרג משקין אותו קורט של לבונה בכוס של יין כדי שתטרף דעתו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש ותניא נשים יקרות שבירושלים היו מתנדבות ומביאות אותן לא התנדבו נשים יקרות משל מי הא ודאי מסתברא משל צבור כיון דכתיב תנו מדידהו,בעא מיניה רב אחא בר הונא מרב ששת אמר אחד מן התלמידים יש לי ללמד עליו זכות ונשתתק מהו מנפח רב ששת בידיה נשתתק אפילו אחד בסוף העולם נמי התם לא קאמר הכא קאמר מאי,תא שמע דאמר רבי יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו זיכה אין לא זיכה לא,זיכה פשיטא לי אמר תיבעי לך:,אפילו הוא כו': ואפילו פעם ראשונה ושניה והתניא פעם ראשונה ושניה בין שיש ממש בדבריו בין שאין ממש בדבריו מחזירין אותו מכאן ואילך אם יש ממש בדבריו מחזירין אותו אין ממש בדבריו אין מחזירין אותו,אמר רב פפא תרגומה מפעם שניה ואילך,מנא ידעי אמר אביי דמסרינן ליה זוגא דרבנן אי איכא ממש בדבריו אין אי לא לא,ולימסר ליה מעיקרא אגב דבעית לא מצי אמר כל מאי דאית ליה:,| 43a. “And the children of Israel did as the Lord commanded Moses.”,The Gemara asks: If that is so, what do they do with the words in the verse: “And they stoned him with a stone”? These words appear to be superfluous, as even without them we would know that God’s instructions to stone the blasphemer were implemented. What then do they serve to teach? The Gemara answers: That phrase is necessary for that which is taught in a baraita: The verse states: “And they stoned him with a stone.” The word “him” teaches that they stoned him alone, while he was naked, but not while he was in his clothing. The verse uses the singular term “stone [aven]” rather than the plural term stones [avanim] to teach that if the condemned man died after being struck with one stone, the court has fulfilled its obligation.,The Gemara notes: And it was necessary to write with regard to the blasphemer that “they stoned him with a stone,” in the singular, and it was necessary to write with regard to the man who gathered sticks on Shabbat that “they stoned him with stones” (Numbers 15:36), in the plural. As, had the Merciful One written only “stone,” I would say that where the condemned man did not die after being struck with one stone, they do not bring other stones and kill him with them. Therefore, the Merciful One writes “stones.” And had the Merciful One written only “stones,” I would say that from the outset they should bring two or more stones. Therefore, the Merciful One writes “stone.”,The Gemara raises an objection to Rav Pappa’s derivation: But this tanna of the baraita cited above said: It is stated here and it is stated elsewhere, thereby basing his derivation on a verbal analogy between the verse concerning the blasphemer and the verse concerning the bulls brought as sin-offerings that are burned. How, then, can Rav Pappa, an amora, disagree and derive the halakha directly from the verse dealing with the blasphemer? The Gemara answers: According to Rav Pappa, the tanna of the baraita said: Had it not been stated, and this is what he is saying: Had a verse not been stated from which it can be directly derived that the condemned man is stoned outside all three camps, I would have said that this can be learned by way of a verbal analogy. But now that such a verse has been stated, the verbal analogy is not needed.,Rav Ashi said: The location of the place of stoning can be directly derived from the verse discussing the blasphemer but in a slightly different manner. Where was Moses sitting when the matter of the blasphemer was brought before him? In the Levite camp. And the Merciful One said to him: “Take out him who has cursed” (Leviticus 24:14), indicating that he should be taken outside the Levite camp into the Israelite camp. And God continued in that verse: “Outside the camp,” which is an additional command that he should be removed even further, to outside the Israelite camp. And the later verse, which says: “And they brought him that had cursed out of the camp…and the children of Israel did as the Lord commanded Moses” (Leviticus 24:23), teaches us about the implementation of God’s instructions, i.e., that the children of Israel did in fact carry out His command.,The Gemara raises an objection: The implementation of God’s instructions is written explicitly in this context, as it is stated in the continuation of the verse: “And the children of Israel did as the Lord commanded Moses.” The Gemara answers: That verse is necessary to teach us that not only was the condemned man taken outside the three camps and stoned, but the rest of God’s instructions were also fulfilled. These instructions relate to the placing of the witnesses’ hands upon the head of the condemned man, as it is stated: “And let all that heard him place their hands upon his head” (Leviticus 24:14), and to the witnesses’ pushing of the condemned man from a platform the height of two stories.,The Sages said to Rav Ashi: According to you, that the expression “take out” by itself means outside the camp, and “outside the camp” means outside an additional camp, what do you learn from all those instances of “take out” that are written with regard to the bulls brought as sin-offerings that are burned? According to your explanation, there are many superfluous phrases in the verses. The Gemara comments: Indeed, this is difficult with regard to the opinion of Rav Ashi.,§ The mishna teaches that one man stands at the entrance to the court, with cloths in his hand, ready to signal to the court agents leading the condemned man to his execution that some doubt has been raised with respect to the latter’s guilt. Rav Huna says: It is obvious to me that the stone with which the condemned man is stoned and the tree on which his corpse is hung after his execution, or the sword with which he is killed, or the scarf with which he is strangled, all of these come from the property of the community. What is the reason for this? We do not tell the condemned man to go and bring these items from his own property and effectively kill himself.,Rav Huna raised a dilemma: With regard to the cloth that is waved and the horse that races off after the court agents to stop the latter from carrying out the execution, from whose property do they come, that of the condemned man or that of the community? The Gemara explains the two sides of the dilemma: Since they are needed to save the man being led to his execution, these items should be taken from his property. Or perhaps, since the court is obligated to take all possible measures to save him from death, they should be taken from them, i.e., the community.,And furthermore, another question is raised along similar lines: With regard to that which Rav Ḥiyya bar Ashi says that Rav Ḥisda says: The court gives one who is being led out to be killed a grain [koret] of frankincense in a cup of wine in order to confuse his mind and thereby minimize his suffering from the fear of his impending death, as it is stated: “Give strong drink to him that is ready to perish, and wine to the bitter in soul” (Proverbs 31:6). And it is taught in a baraita: The prominent women of Jerusalem would donate this drink and bring it to those being led out to be killed. The question is: If these prominent women did not donate this drink, from whom is it taken? The Gemara answers: With regard to this question, it is certainly reasonable that this drink should be taken from the community, as it is written: “Give [tenu] strong drink,” in the plural, indicating that it should come from them, the community.,§ Rav Aḥa bar Huna asked Rav Sheshet: If one of the students sitting before the judges said: I can teach a reason to acquit him, and he became mute and cannot explain himself, what is the halakha in such a case? Does the court take heed of his words, or do they disregard him? Rav Sheshet waved his hands in scorn and said: If the student became mute, the court certainly does not pay attention to him, as were the court to concern themselves with what he said, they would have to be concerned even that perhaps there is someone at the end of the world who can propose an argument in the condemned man’s favor. The Gemara rejects this argument: The cases are not similar. There, no one said that he had a reason to acquit the condemned man. Here, the student already said that he had a reason to acquit the condemned man. The question, therefore, is appropriate. What is the halakha in such a case?,The Gemara suggests: Come and hear an answer: As Rabbi Yosei bar Ḥanina says: In a case where there was one of the students who argued to acquit the defendant and then died, the court views him as if he were alive and standing in his place and voting to acquit the defendant. The implication is that if he argued to acquit the defendant and explained his reasoning, yes, the court counts his vote as if he were still alive. But if he did not actually argue to acquit the defendant, but only said that he wished to propose such an argument, his vote is not counted as though he were still alive.,The Gemara rejects this proof: If the student argued to acquit the defendant, it is obvious to me that he should be counted among those favoring acquittal. But if he only says that he wishes to propose such an argument, let the dilemma be raised whether or not he should be regarded as having presented a convincing argument in favor of acquittal. The question is left unresolved.,The mishna teaches: And even if he, the condemned man himself, says: I can teach a reason to acquit myself, he is returned to the courthouse even four or five times, provided that there is substance to his words. The Gemara asks: And is the halakha that there must be substance to his words even the first and second time that the condemned man says that he can teach a reason to acquit himself? But isn’t it taught in a baraita: The first and second times that he says that he can teach a reason to acquit himself, they return him to the courthouse and consider whether there is substance to his statement or there is no substance to his statement. From this point forward, if there is substance to his statement they return him to the courthouse, but if there is no substance to his statement, they do not return him. This appears to contradict the mishna.,Rav Pappa said: Explain that the mishna’s ruling applies only from after the second time forward, that from that point on we examine whether there is substance to his words.,The Gemara asks: How do we know whether or not there is substance to his words? Abaye said: If the condemned man has already been returned twice to the courthouse, we send a pair of rabbis with him to evaluate his claim. If they find that there is substance to his statement, yes, he is returned once again to the courthouse; if not, he is not returned.,The Gemara asks: But why not send a pair of rabbis with him from the outset, even the first time, and have them make an initial assessment of his claim? The Gemara answers: Since a man facing execution is frightened by the thought of his impending death, he is not able to say all that he has to say, and perhaps out of fear he will be confused and not provide a substantial reason to overturn his verdict. Therefore, the first two times he is returned to the courthouse without an initial examination of his arguments. Once he has already been returned on two occasions, the court allows for no further delay, and they send two rabbis to evaluate his claim before returning him a third time.,find a reason to acquit him, they acquit him and release him immediately. But if they do not find a reason to acquit him, he goes out to be stoned. And a crier goes out before him and publicly proclaims: So-and-so, son of so-and-so, is going out to be stoned because he committed such and such a transgression. And so-and-so and so-and-so are his witnesses. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf.,Abaye says: And the crier must also publicly proclaim that the transgression was committed on such and such a day, at such and such an hour, and at such and such a place, as perhaps there are those who know that the witnesses could not have been in that place at that time, and they will come forward and render the witnesses conspiring witnesses.,The mishna teaches that a crier goes out before the condemned man. This indicates that it is only before him, i.e., while he is being led to his execution, that yes, the crier goes out, but from the outset, before the accused is convicted, he does not go out. The Gemara raises a difficulty: But isn’t it taught in a baraita: On Passover Eve they hung the corpse of Jesus the Nazarene after they killed him by way of stoning. And a crier went out before him for forty days, publicly proclaiming: Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited people to idol worship, and led the Jewish people astray. Anyone who knows of a reason to acquit him should come forward and teach it on his behalf. And the court did not find a reason to acquit him, and so they stoned him and hung his corpse on Passover eve.,Ulla said: And how can you understand this proof? Was Jesus the Nazarene worthy of conducting a search for a reason to acquit him? He was an inciter to idol worship, and the Merciful One states with regard to an inciter to idol worship: “Neither shall you spare, neither shall you conceal him” (Deuteronomy 13:9). Rather, Jesus was different, as he had close ties with the government, and the gentile authorities were interested in his acquittal. Consequently, the court gave him every opportunity to clear himself, so that it could not be claimed that he was falsely convicted.,Apropos the trial of Jesus, the Gemara cites another baraita, where the Sages taught: Jesus the Nazarene had five disciples: Mattai, Nakai, Netzer, Buni, and Toda. They brought Mattai in to stand trial. Mattai said to the judges: Shall Mattai be executed? But isn’t it written: “When [matai] shall I come and appear before God?” (Psalms 42:3). Mattai claimed that this verse alludes to the fact he is righteous. They said to him: Yes, Mattai shall be executed, as it is written: “When [matai] shall he die, and his name perish?” (Psalms 41:6).,Then they brought Nakai in to stand trial. Nakai said to the judges: Shall Nakai be executed? But isn’t it written: “And the innocent [naki] and righteous you shall not slay” (Exodus 23:7)? They said to him: Yes, Nakai shall be executed, as it is written: “In secret places he kills the innocent [naki]” (Psalms 10:8).,Then they brought Netzer in to stand trial. He said to the judges: Shall Netzer be executed? But isn’t it written: “And a branch [netzer] shall grow out of his roots” (Isaiah 11:1)? They said to him: Yes, Netzer shall be executed, as it is written: “But you are cast out of your grave like an abhorred branch [netzer]” (Isaiah 14:19).,Then they brought Buni in to stand trial. Buni said to the judges: Shall Buni be executed? But isn’t it written: “My firstborn son [beni] is Israel” (Exodus 4:22)? They said to him: Yes, Buni shall be executed, as it is written: “Behold, I shall kill your firstborn son [binkha]” (Exodus 4:23).,Then they brought Toda in to stand trial. Toda said to the judges: Shall Toda be executed? But isn’t it written: “A psalm of thanksgiving [toda]” (Psalms 100:1)? They said to him: Yes, Toda shall be executed, as it is written: “Whoever slaughters a thanks-offering [toda] honors Me” (Psalms 50:23). | |
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73. Diogenes Laertius, Lives of The Philosophers, 2.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 242 | 2.41. Lysias said, If it is a fine speech, how can it fail to suit you? Well, he replied, would not fine raiment and fine shoes be just as unsuitable to me?Justus of Tiberias in his book entitled The Wreath says that in the course of the trial Plato mounted the platform and began: Though I am the youngest, men of Athens, of all who ever rose to address you – whereupon the judges shouted out, Get down! Get down! When therefore he was condemned by 281 votes more than those given for acquittal, and when the judges were assessing what he should suffer or what fine he should pay, he proposed to pay 25 drachmae. Eubulides indeed says he offered |
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| 74. Eusebius of Caesarea, Preparation For The Gospel, 11.2.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 222 |
| 75. Iamblichus, Concerning The Mysteries, 1.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 244 |
| 76. Nag Hammadi, The Tripartite Tractate, 94.2, 94.3, 94.4, 94.5, 94.6, 94.7, 94.8, 94.9, 116.17, 116.18, 116.19, 116.20, 117.23-118.14, 122.12, 122.13, 122.14, 122.15, 122.16, 122.17, 122.18, 122.19, 122.20, 122.21, 122.22, 122.23, 122.24, 122.25, 122.26, 122.27, 122.28, 122.29, 122.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 201 |
| 77. Nag Hammadi, Allogenes, 56.13, 57.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jesus, dialogue with disciples of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 63 |
| 78. Nag Hammadi, Apocalypse of James, 40.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples, of jesus Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 145 |
| 79. Pseudo Clementine Literature, Epistles To Virgins, 1.12.2-1.12.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 80. Nag Hammadi, The Book of Thomas The Contender, 142.3ff. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •thomas, disciple of jesus Found in books: Damm, Religions and Education in Antiquity (2018) 216 |
| 81. Nag Hammadi, The Prayer of The Apostle Paul A-B, a, 15-25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 265 |
| 82. Nag Hammadi, The Letter of Peter To Philip, 132.10-133.9, 139.28-140.1, 139.28, 139.29, 139.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 128 |
| 83. Nag Hammadi, The Gospel of Philip, 69.27-69.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples, of jesus Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 265 |
| 84. Nag Hammadi, The Interpretation of Knowledge, 1.18-1.20, 1.22-1.24, 13.20-13.35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 202, 265 |
| 85. Porphyry, On Statues, 8.103-8.106 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 86. Nag Hammadi, The Gospel of Thomas, 14, 42, 73, 86 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271 |
| 87. Nag Hammadi, The Gospel of Truth, 22.4-22.7, 32.31-32.35, 33.1-33.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciples, of jesus Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 265, 282 |
88. Augustine, On Christian Doctrine, 2.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 243 | 2.28. 42. Anything, then, that we learn from history about the chronology of past times assists us very much in understanding the Scriptures, even if it be learned without the pale of the Church as a matter of childish instruction. For we frequently seek information about a variety of matters by use of the Olympiads, and the names of the consuls; and ignorance of the consulship in which our Lord was born, and that in which He suffered, has led some into the error of supposing that He was forty-six years of age when He suffered, that being the number of years He was told by the Jews the temple (which He took as a symbol of His body) was in building. John 2:19 Now we know on the authority of the evangelist that He was about thirty years of age when He was baptized; Luke 3:23 but the number of years He lived afterwards, although by putting His actions together we can make it out, yet that no shadow of doubt might arise from another source, can be ascertained more clearly and more certainly from a comparison of profane history with the gospel. It will still be evident, however, that it was not without a purpose it was said that the temple was forty and six years in building; so that, as more secret formation of the body which, for our sakes, the only-begotten Son of God, by whom all things were made, condescended to put on. 43. As to the utility of history, moreover, passing over the Greeks, what a great question our own Ambrose has set at rest! For, when the readers and admirers of Plato dared calumniously to assert that our Lord Jesus Christ learned all those sayings of His, which they are compelled to admire and praise, from the books of Plato- because (they urged) it cannot be denied that Plato lived long before the coming of our Lord! - did not the illustrious bishop, when by his investigations into profane history he had discovered that Plato made a journey into Egypt at the time when Jeremiah the prophet was there, show that it is much more likely that Plato was through Jeremiah's means initiated into our literature, so as to be able to teach and write those views of his which are so justly praised? For not even Pythagoras himself, from whose successors these men assert Plato learned theology, lived at a date prior to the books of that Hebrew race, among whom the worship of one God sprang up, and of whom as concerning the flesh our Lord came. And thus, when we reflect upon the dates, it becomes much more probable that those philosophers learned whatever they said that was good and true from our literature, than that the Lord Jesus Christ learned from the writings of Plato - a thing which it is the height of folly to believe. 44. And even when in the course of an historical narrative former institutions of men are described, the history itself is not to be reckoned among human institutions; because things that are past and gone and cannot be undone are to be reckoned as belonging to the course of time, of which God is the author and governor. For it is one thing to tell what has been done, another to show what ought to be done. History narrates what has been done, faithfully and with advantage; but the books of the haruspices, and all writings of the same kind, aim at teaching what ought to be done or observed, using the boldness of an adviser, not the fidelity of a narrator. |
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| 89. Hesychius of Alexandria, Lexicon (A-O), 340 (5th cent. CE - 6th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 90. Hesychius of Alexandria, Lexicon, 340 (5th cent. CE - 6th cent. CE) Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 91. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), 6.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 243 |
| 92. Orphic Hymns., Hymni, 32.1 Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 93. Triodon, Antiphon, 9 Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 278 |
| 94. Phaedrus, Fables, 4.21 Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250 |
| 95. Basil of Caesarea, Regulae Morales, 56.2 Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 96. John Chrysostom, De Anna, 2.2 Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 97. Heraclitus, Allegoriae, 28.2, 55.1, 72.4-72.5 Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 230 |
| 98. Anon., Apocalypse of Peter, 73.23-73.28, 75.15-75.27, 83.3 Tagged with subjects: •disciples (of jesus) [ apostles ] Found in books: Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 151 |
| 99. Jerome, Commentarioli In Psalmos, 135 on psalm 135.25 Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 243 |
| 100. Anon., Gospel of Thomas, 14, 42, 73, 86 Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 271 |
| 101. Anon., Gospel of Peter, 50 Tagged with subjects: •salome (disciple of jesus) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 432 |
| 102. John Climacus, Scala Paradisi, 25 Tagged with subjects: •disciple, of jesus Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 103. Anon., 2 Apocalypse of James, 52.14, 52.15, 52.16, 52.17, 52.18, 52.19, 52.20, 52.21, 59.1-60.24, 59.1, 59.2, 59.3, 59.4, 59.5, 59.6, 59.7, 59.8 Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 145 |
| 104. Dead Sea Scrolls, 4Q504-506, 0 Tagged with subjects: •disciples of jesus Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 72 |
