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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 15.4-15.5


μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφʼ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε. ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα.Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me.


ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.


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

28 results
1. Hebrew Bible, Proverbs, 1.15-1.19, 1.24-1.25, 8.36, 9.12 (9th cent. BCE - 3rd cent. BCE)

1.15. בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃ 1.16. כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃ 1.17. כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃ 1.18. וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃ 1.19. כֵּן אָרְחוֹת כָּל־בֹּצֵעַ בָּצַע אֶת־נֶפֶשׁ בְּעָלָיו יִקָּח׃ 1.24. יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃ 1.25. וַתִּפְרְעוּ כָל־עֲצָתִי וְתוֹכַחְתִּי לֹא אֲבִיתֶם׃ 8.36. וְחֹטְאִי חֹמֵס נַפְשׁוֹ כָּל־מְשַׂנְאַי אָהֲבוּ מָוֶת׃ 9.12. אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃ 1.15. My son, walk not thou in the way with them, restrain thy foot from their path;" 1.16. For their feet run to evil, and they make haste to shed blood." 1.17. For in vain the net is spread in the eyes of any bird;" 1.18. And these lie in wait for their own blood, they lurk for their own lives." 1.19. So are the ways of every one that is greedy of gain; it taketh away the life of the owners thereof." 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man attended," 1.25. But ye have set at nought all my counsel, and would none of my reproof;" 8.36. But he that misseth me wrongeth his own soul; All they that hate me love death.’" 9.12. If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’"
2. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE)

33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth."
3. Hebrew Bible, Isaiah, 2.1 (8th cent. BCE - 5th cent. BCE)

2.1. בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהוָה וּמֵהֲדַר גְּאֹנוֹ׃ 2.1. הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן־אָמוֹץ עַל־יְהוּדָה וִירוּשָׁלִָם׃ 2.1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem."
4. Hebrew Bible, Jeremiah, 1.2 (8th cent. BCE - 5th cent. BCE)

1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign."
5. Septuagint, Ecclesiasticus (Siracides), 6.20-6.22, 24.23 (2nd cent. BCE - 2nd cent. BCE)

24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
6. Septuagint, Wisdom of Solomon, 6.20-6.22, 7.14, 24.23 (2nd cent. BCE - 1st cent. BCE)

6.20. so the desire for wisdom leads to a kingdom. 6.21. Therefore if you delight in thrones and scepters,O monarchs over the peoples,honor wisdom, that you may reign for ever. 6.22. I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth; 7.14. for it is an unfailing treasure for men;those who get it obtain friendship with God,commended for the gifts that come from instruction.
7. Ovid, Metamorphoses, 6.488 (1st cent. BCE - 1st cent. CE)

8. Philo of Alexandria, On The Confusion of Tongues, 147 (1st cent. BCE - 1st cent. CE)

147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man's Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.
9. Philo of Alexandria, On Drunkenness, 101-129, 13, 130-133, 14-100 (1st cent. BCE - 1st cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
10. Philo of Alexandria, On The Creation of The World, 25 (1st cent. BCE - 1st cent. CE)

25. this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII.
11. Philo of Alexandria, On Planting, 50 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, On Dreams, 2.6, 2.45 (1st cent. BCE - 1st cent. CE)

2.6. and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up. 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
13. Philo of Alexandria, Allegorical Interpretation, 1.13, 2.96, 3.46, 3.96 (1st cent. BCE - 1st cent. CE)

1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V.
14. Philo of Alexandria, Questions On Genesis, 1.4, 1.8 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, Plant., 50 (1st cent. BCE - 1st cent. CE)

50. And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers.
16. New Testament, 1 John, 1.1-1.3, 1.7, 1.9 (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); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 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. 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.
17. New Testament, 1 Corinthians, 6.15-6.17, 12.12-12.31 (1st cent. CE - 1st cent. CE)

6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you.
18. New Testament, Apocalypse, 22.2 (1st cent. CE - 1st cent. CE)

22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
19. New Testament, Ephesians, 5.29-5.33 (1st cent. CE - 1st cent. CE)

5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
20. New Testament, Romans, 6.5, 7.4, 12.3-12.5 (1st cent. CE - 1st cent. CE)

6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another.
21. New Testament, John, 1.1-1.3, 1.9, 1.12, 3.16, 4.14, 4.53, 5.21, 6.35, 6.68, 7.38, 8.12, 8.46, 8.59, 10.9, 10.11, 10.25, 10.28, 11.25, 12.25, 13.3-13.17, 14.6, 14.20, 15.1-15.3, 15.5-15.17, 16.27, 17.2-17.3, 17.17, 17.20-17.23 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.9. The true light that enlightens everyone was coming into the world. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 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. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 10.11. I am the good shepherd. The good shepherd lays down his life for the sheep. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 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. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 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. 13.11. For he knew him who would betray him, therefore he said, "You are not all clean. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 15.1. I am the true vine, and my Father is the farmer. 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 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. 15.8. In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 15.9. Even as the Father has loved me, I also have loved you. Remain in my love. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love. 15.11. I have spoken these things to you, that my joy may remain in you, and that your joy may be made full. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known 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. 15.17. I command these things to you, that you may love one another. 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.17. Sanctify them in your truth. Your word is truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me.
22. New Testament, Luke, 4.24-4.29, 5.32, 7.31-7.35, 14.34, 15.7, 15.15 (1st cent. CE - 1st cent. CE)

4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 5.32. I have not come to call the righteous, but sinners to repentance. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 14.34. Salt is good, but if the salt becomes flat and tasteless, with what do you season it? 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs.
23. New Testament, Mark, 4.32, 6.3, 6.12 (1st cent. CE - 1st cent. CE)

4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.12. They went out and preached that people should repent.
24. New Testament, Matthew, 3.2, 11.16-11.20, 13.53-13.58 (1st cent. CE - 1st cent. CE)

3.2. Repent, for the Kingdom of Heaven is at hand! 11.16. But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 13.53. It happened that when Jesus had finished these parables, he departed from there. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 13.56. Aren't all of his sisters with us? Where then did this man get all of these things? 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 13.58. He didn't do many mighty works there because of their unbelief.
25. Clement of Alexandria, Exhortation To The Greeks, 12 (2nd cent. CE - 3rd cent. CE)

26. Justin, Dialogue With Trypho, 69 (2nd cent. CE - 2nd cent. CE)

69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
27. Tertullian, On Baptism, 8.1 (2nd cent. CE - 3rd cent. CE)

19. The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, You will meet a man bearing water. He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that He would so come, as He had withal ascended into the heavens; at Pentecost, of course. But, moreover, when Jeremiah says, And I will gather them together from the extremities of the land in the feast-day, he signifies the day of the Passover and of Pentecost, which is properly a feast-day. However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.
28. Origen, On First Principles, 1.2.3, 1.2.6 (3rd cent. CE - 3rd cent. CE)

1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 1.2.6. Let us now see how we are to understand the expression invisible image, that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, And Adam begot Seth in his own likeness, and after his own image. Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begot an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that comes into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: He that has seen Me, has seen the Father also.


Subjects of this text:

subject book bibliographic info
allegoresis, symbolism and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
antiquity, late antiquity Bernabe et al., Redefining Dionysos (2013) 468
antiquity Bernabe et al., Redefining Dionysos (2013) 468
aratos of kilikia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
assimilation Bernabe et al., Redefining Dionysos (2013) 468
banquet, last supper and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
banquet Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
blindness Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
center Estes, The Tree of Life (2020) 382
christ Estes, The Tree of Life (2020) 382
christian, christianity Bernabe et al., Redefining Dionysos (2013) 468
christian union with christ Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
church fathers Bernabe et al., Redefining Dionysos (2013) 468
creator, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
cross Estes, The Tree of Life (2020) 382
dance, dancing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
dionysos, orphic dionysos Bernabe et al., Redefining Dionysos (2013) 468
dionysos Bernabe et al., Redefining Dionysos (2013) 468
eating Estes, The Tree of Life (2020) 382
egypt Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
eleleth Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
eve Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
fruit Estes, The Tree of Life (2020) 382
garden Estes, The Tree of Life (2020) 382
ghana Estes, The Tree of Life (2020) 382
glory Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
greek logos, jewish wisdom and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
heaven, heavenly Bernabe et al., Redefining Dionysos (2013) 468
henotheism, henotheistic Bernabe et al., Redefining Dionysos (2013) 468
high priest Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
historical-critical interpretation Estes, The Tree of Life (2020) 382
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
immortality Estes, The Tree of Life (2020) 382
initiate Bernabe et al., Redefining Dionysos (2013) 468
jesus, last supper of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
jesus, personified wisdom identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
jesus, teacher (or sage) in the images of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
jewish wisdom, greek logos and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
justin the martyr Bernabe et al., Redefining Dionysos (2013) 468
laodicea Bernabe et al., Redefining Dionysos (2013) 468
last supper Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
liturgy Estes, The Tree of Life (2020) 382
logos of god, man Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
logos of god Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
messiah Bernabe et al., Redefining Dionysos (2013) 468
moses Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
mysteries, mystery cults, bacchic, dionysiac Bernabe et al., Redefining Dionysos (2013) 468
myth, mythical Bernabe et al., Redefining Dionysos (2013) 468
naassenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
narrative Estes, The Tree of Life (2020) 382
neoplatonism Bernabe et al., Redefining Dionysos (2013) 468
new jerusalem Estes, The Tree of Life (2020) 382
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
norea Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
order Estes, The Tree of Life (2020) 382
orphism, orphic Bernabe et al., Redefining Dionysos (2013) 468
paganism, pagan Bernabe et al., Redefining Dionysos (2013) 468
parallelism/repetition Allison, 4 Baruch (2018) 434
paul of tarsos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
pentheus Bernabe et al., Redefining Dionysos (2013) 468
peratae Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 45
personified wisdom, jesus identified with Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
personified wisdom, teacher (or sage) images of Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
personified wisdom, woman (compared to wisdom folly) as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
power Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
pre-election Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
pre-existence of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
presence, divine Estes, The Tree of Life (2020) 382
prophecy Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
proverbial Estes, The Tree of Life (2020) 382
punishment Bernabe et al., Redefining Dionysos (2013) 468
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
repentance Allison, 4 Baruch (2018) 434
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
sacrifice, sacrificial Bernabe et al., Redefining Dionysos (2013) 468
seeing Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 108
son of god Allison, 4 Baruch (2018) 434
supercessionism Allison, 4 Baruch (2018) 434
symbol Estes, The Tree of Life (2020) 382
symbolism, allegory and Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 144
teacher, images (or sage-) of personified wisdom related to Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
teacher, images of jesus as Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 200
tertullian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
three-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
two-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
vine wood' Bernabe et al., Redefining Dionysos (2013) 468
wisdom. ḥokhmah, personified (as compared to woman folly) Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 176
wisdom Estes, The Tree of Life (2020) 382
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 86
zagreus Bernabe et al., Redefining Dionysos (2013) 468