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Tiresias: The Ancient Mediterranean Religions Source Database



8232
New Testament, 1 John, 3.21


Ἀγαπητοί, ἐὰν ἡ καρδία μὴ καταγινώσκῃBeloved, if our hearts don't condemn us, we have boldness toward God;


Intertexts (texts cited often on the same page as the searched text):

14 results
1. Hebrew Bible, Exodus, 33.11 (9th cent. BCE - 3rd cent. BCE)

33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent."
2. Hebrew Bible, Job, 27.6, 27.9-27.10 (9th cent. BCE - 3rd cent. BCE)

27.6. בְּצִדְקָתִי הֶחֱזַקְתִּי וְלֹא אַרְפֶּהָ לֹא־יֶחֱרַף לְבָבִי מִיָּמָי׃ 27.9. הַצַעֲקָתוֹ יִשְׁמַע אֵל כִּי־תָבוֹא עָלָיו צָרָה׃ 27.6. My righteousness I hold fast, and will not let it go; My heart shall not reproach me so long as I live." 27.9. Will God hear his cry, When trouble cometh upon him?" 27.10. Will he have his delight in the Almighty, And call upon God at all times?"
3. New Testament, 1 John, 1.1-1.2, 1.5-1.7, 2.1-2.2, 2.5, 2.7-2.10, 2.12-2.17, 2.19, 2.22-2.23, 3.2, 3.10, 3.12, 3.14-3.16, 3.23-3.24, 4.1, 4.7, 4.11, 4.18, 4.20-4.21, 5.6-5.8, 5.13-5.16, 5.19-5.20 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.6. If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 2.1. My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 2.5. But whoever keeps his word, God's love has most assuredly been perfected in him. This is how we know that we are in him: 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. 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 2.17. The world is passing away with its lusts, but he who does God's will remains forever. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7. It is the Spirit who bears witness, because the Spirit is the truth. 5.8. For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one. 5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. 5.14. This is the boldness which we have toward him, that, if we ask anything according to his will, he listens to us. 5.15. And if we know that he listens to us, whatever we ask, we know that we have the petitions which we have asked of him. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.19. We know that we are of God, and the whole world lies in the power of the evil one. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.
4. New Testament, 1 Corinthians, 4.4 (1st cent. CE - 1st cent. CE)

4.4. For I know nothing against myself. Yet I am notjustified by this, but he who judges me is the Lord.
5. New Testament, 1 Thessalonians, 4.17 (1st cent. CE - 1st cent. CE)

4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
6. New Testament, Ephesians, 3.12, 6.19 (1st cent. CE - 1st cent. CE)

3.12. in whom we have boldness and access in confidence through our faith in him. 6.19. on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel
7. New Testament, Hebrews, 3.6, 10.19 (1st cent. CE - 1st cent. CE)

3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus
8. New Testament, John, 1.40-1.41, 2.1-2.12, 4.46-4.54, 5.1-5.9, 5.15, 6.8, 7.1, 7.3-7.7, 7.10, 7.13, 7.26, 9.1-9.41, 10.24, 11.1-11.39, 12.1-12.8, 12.13, 12.18, 13.4-13.10, 14.13-14.14, 15.7, 15.16, 16.23-16.25, 19.25 (1st cent. CE - 1st cent. CE)

1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.2. Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3. In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4. for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.3. His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do. 7.4. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world. 7.5. For even his brothers didn't believe in him. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.7. The world can't hate you, but it hates me, because I testify about it, that its works are evil. 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.26. Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 9.13. They brought him who had been blind to the Pharisees. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 9.21. but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 9.23. Therefore his parents said, "He is of age. Ask him. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.26. They said to him again, "What did he do to you? How did he open your eyes? 9.27. He answered them, "I told you already, and you didn't listen. Why do you want to hear it again? You don't also want to become his disciples, do you? 9.28. They insulted him and said, "You are his disciple, but we are disciples of Moses. 9.29. We know that God has spoken to Moses. But as for this man, we don't know where he comes from. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.33. If this man were not from God, he could do nothing. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 9.36. He answered, "Who is he, Lord, that I may believe in him? 9.37. Jesus said to him, "You have both seen him, and it is he who speaks with you. 9.38. He said, "Lord, I believe!" and he worshiped him. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind. 9.40. Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind? 9.41. Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel! 12.18. For this cause also the multitude went and met him, because they heard that he had done this sign. 13.4. arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. 13.5. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. 13.6. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet? 13.7. Jesus answered him, "You don't know what I am doing now, but you will understand later. 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. 13.9. Simon Peter said to him, "Lord, not my feet only, but also my hands and my head! 13.10. Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 19.25. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
9. New Testament, Mark, 8.32 (1st cent. CE - 1st cent. CE)

8.32. He spoke to them openly. Peter took him, and began to rebuke him.
10. Nag Hammadi, The Gospel of Philip, 68.22-68.26, 70.9-70.26, 71.16-71.18, 73.15-73.19, 74.1-74.12 (3rd cent. CE - 3rd cent. CE)

11. Nag Hammadi, The Gospel of Truth, 17.9, 17.14, 30.19 (3rd cent. CE - 3rd cent. CE)

12. Origen, Commentary On Matthew, 10.22 (3rd cent. CE - 3rd cent. CE)

10.22. Wherefore John, endued with prophetic boldness and not terrified at the royal dignity of Herod, nor through fear of death keeping silence in regard to so flagrant a sin, filled with a divine spirit said to Herod, It is not lawful for you to have her; for it is not lawful for you to have the wife of your brother. For Herod having laid hold on John bound him and put him in prison, not daring to slay him outright and to take away the prophetic word from the people; but the wife of the king of Trachonitis - which is a kind of evil opinion and wicked teaching - gave birth to a daughter of the same name, whose movements, seemingly harmonious, pleasing Herod, who was fond of matters connected with birthdays, came the cause of there being no longer a prophetic head among the people. And up to this point I think that the movements of the people of the Jews, which seem to be according to the law, were nothing else than the movements of the daughter of Herodias; but the dancing of Herodias was opposed to that holy dancing with which those who have not danced will be reproached when they hear the words, We piped unto you, and you did not dance. And on birthdays, when the lawless word reigns over them, they dance so that their movements please that word. Some one of those before us has observed what is written in Genesis about the birthday of Pharaoh, and has told that the worthless man who loves things connected with birth keeps birthday festivals; and we, taking this suggestion from him, find in no Scripture that a birthday was kept by a righteous man. For Herod was more unjust than that famous Pharaoh; for by the latter on his birthday feast a chief baker is killed; Genesis 40:20 but by the former, John, than whom no one greater has risen among those born of women, Matthew 11:11 in regard to whom the Saviour says, But for what purpose did ye go out? To see a prophet? Yea, I say unto you, and more than a prophet. Luke 7:26 But thanks be unto God, that, even if the grace of prophecy was taken from the people, a grace greater than all that was poured forth among the Gentiles by our Saviour Jesus Christ, who became free among the dead; for though He were crucified through weakness, yet He lives through the power of God. 2 Corinthians 13:4 Consider also the word in which pure and impure meats are inquired into; but prophecy is despised when it is brought forward in a charger instead of meat. But the Jews have not the head of prophecy, inasmuch as they disown the crown of all prophecy, Christ Jesus; and the prophet is beheaded, because of an oath in a case where the duty was rather to break the oath than to keep the oath; for the charge of rashness in taking an oath and of breaking it because of the rashness is not the same in guilt as the death of a prophet. And not on this account alone is he beheaded, but because of those who sat at meat with him, who preferred that the prophet should be killed rather than live. And they recline at the same table and also feast along with the evil word which reigns over the Jews, who make merry over his birth. At times you may make a graceful application of the passage to those who swear rashly and wish to hold fast oaths which are taken with a view to unlawful deeds, by saying that not every keeping of oaths is seemly, just as the keeping of the oath of Herod was not. And mark, further, that not openly but secretly and in prison does Herod put John to death. For even the present word of the Jews does not openly deny the prophecies, but virtually and in secret denies them, and is convicted of disbelieving them. For as if they believed Moses they would have believed Jesus, John 5:46 so if they had believed the prophets they would have received Him who had been the subject of prophecy. But disbelieving Him they also disbelieve them, and cut off and confine in prison the prophetic word, and hold it dead and divided, and in no way wholesome, since they do not understand it. But we have the whole Jesus, the prophecy concerning Him being fulfilled which said, A bone shall not be broken.
13. Origen, On First Principles, 3.1.22 (3rd cent. CE - 3rd cent. CE)

14. Origen, On Jeremiah (Homilies 1-11), 16.4 (3rd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
adam Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 225
adelphä Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
adumbrationes Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
analogy (ἀναλογία), and boldness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
andrew Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
anointing, narrative of the Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
apostate Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
authority (ἐξουσία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
boldness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229, 236
commentary Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
create, creation, creator Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
creed in gospels Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 31
crucified, power of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
deification, of discourse James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229, 236
discipleship James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 229
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
figurative language, contrast with parrhesia James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
freedom (ἐλευθηρία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
greek (language) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
human being, creation of, adams creation Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 225
iliad Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 146
incarnation, enables reciprocity between god and humanity James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 236
jeremiah James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
jesus James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 236
job James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
john the baptist James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
logos (λόγος) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
martha, at raising of lazarus Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27, 31
martha canonical, confession of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 31
martha drunk with pain, faith of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 31
menandri sententiae Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 146
monastery of epiphanius Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 146
monastery of st. phoebammon Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 146
moses James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
parable, jesus use of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 229
parrhesia (παρρησία), in commanding god James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 236
parrhesia (παρρησία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
passion Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27
paul, parrhesia of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
pedagogy, of jesus James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228, 229
peter Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27; James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 236
prayer, and parrhesia James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 229
prophecy, and parrhesia James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
reciprocity, between god and human beings James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 229, 236
relation/relationship (between the father, and the son) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
römer Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 146
see also raising of lazarus, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27, 31
stoicism, and freedom James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 228
virtue Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 302
women as disciples' Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 27