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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 5.17


ὁ δὲ ἀπεκρίνατο αὐτοῖς Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.But Jesus answered them, "My Father is still working, so I am working, too.


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

26 results
1. Hebrew Bible, Isaiah, 6.3, 6.9, 63.15-63.16 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 63.15. הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 63.15. Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me?" 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name."
2. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
3. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE)

5.1. בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃ 5.1. אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃ 5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few."
4. Dead Sea Scrolls, Damascus Covenant, 4.13-4.18 (2nd cent. BCE - 1st cent. CE)

5. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.18 (2nd cent. BCE - 1st cent. CE)

6. Septuagint, 1 Maccabees, 3.19, 3.50, 3.60 (2nd cent. BCE - 2nd cent. BCE)

3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do.
7. Philo of Alexandria, On The Confusion of Tongues, 145-146, 144 (1st cent. BCE - 1st cent. CE)

144. What then is this hidden meaning? Those who, as it were, attribute many fathers to existing things, and who represent the company of the gods as numerous, displaying great ignorance of the nature of things and causing great confusion, and making pleasure the proper object of the soul, are those who are, if we must tell the plain truth, spoken of as the builders of the aforesaid city, and of the citadel in it; having increased the efficient causes of the desired end, building them up like houses, being, as I imagine, in no respect different from the children of the harlot whom the law expels from the assembly of God, where it says, "The offspring of a harlot shall not come into the assembly of the Lord." Because, like archers shooting at random at many objects, and not aiming skilfully or successfully at any one mark, so these men, putting forward ten thousand principles and causes for the creation of the universe, every one of which is false, display a perfect ignorance of the one Creator and Father of all things;
8. Philo of Alexandria, On Flight And Finding, 103 (1st cent. BCE - 1st cent. CE)

103. Now of the cities of refuge there are three on the other side of Jordan, which are at a great distance from our race. What cities are they? The word of the Governor of the universe, and his creative power, and his kingly power: for to these belong the heaven and the whole world.
9. Philo of Alexandria, On The Creation of The World, 101-122, 29-32, 89-100 (1st cent. BCE - 1st cent. CE)

100. But seven alone, as I said before, neither produces nor is produced, on which account other philosophers liken this number to Victory, who had no mother, and to the virgin goddess, whom the fable asserts to have sprung from the head of Jupiter: and the Pythagoreans compare it to the Ruler of all things. For that which neither produces, nor is produced, remains immovable. For generation consists in motion, since that which is generated, cannot be so without motion, both to cause production, and to be produced. And the only thing which neither moves nor is moved, is the Elder, Ruler, and Lord of the universe, of whom the number seven may reasonably be called a likeness. And Philolaus gives his testimony to this doctrine of mine in the following Words:ù"for God," says he "is the ruler and Lord of all things, being one, eternal, lasting, immovable, himself like to himself, and different from all other beings." XXXIV.
10. Philo of Alexandria, Allegorical Interpretation, 1.18, 1.31 (1st cent. BCE - 1st cent. CE)

1.18. Correctly therefore, did Moses say that "God blessed the seventh day and hallowed it," because on it he "caused to rest from all his works which he had begun to make." And this is the reason why he who lives and conducts himself in accordance with the seventh and perfect light is blessed and holy, since it is in accordance with his nature, that the creation of mortal beings was terminated. For the case is thus: when the light of virtue, which is brilliant and really divine, rises up, then the generation of the contrary nature is checked. And we have shown that God never desists from creating something, but that when he appears to do so he is only beginning the creation of something else; as being not only, the Creator, but also the Father of everything which exists. VIII. 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker.
11. Josephus Flavius, Jewish Antiquities, 14 (1st cent. CE - 1st cent. CE)

12. New Testament, 1 John, 1.9, 2.12 (1st cent. CE - 1st cent. CE)

1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake.
13. New Testament, 1 Timothy, 6.15-6.17, 6.19-6.20 (1st cent. CE - 1st cent. CE)

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;
14. New Testament, 2 Corinthians, 6.15 (1st cent. CE - 1st cent. CE)

15. New Testament, Acts, 7.1, 7.11-7.15, 8.17, 10.34, 18.13 (1st cent. CE - 2nd cent. CE)

7.1. The high priest said, "Are these things so? 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers 8.17. Then they laid their hands on them, and they received the Holy Spirit. 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 18.13. saying, "This man persuades men to worship God contrary to the law.
16. New Testament, Apocalypse, 1.5, 2.9, 3.9, 3.14, 14.2, 19.11 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps. 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war.
17. New Testament, Colossians, 2.16-2.17 (1st cent. CE - 1st cent. CE)

2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's.
18. New Testament, Ephesians, 2.10 (1st cent. CE - 1st cent. CE)

2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
19. New Testament, Romans, 3.31 (1st cent. CE - 1st cent. CE)

3.31. Do we then nullify the law through faith? May it never be! No, we establish the law.
20. New Testament, John, 1.1-1.11, 1.17, 2.16, 2.19, 3.35, 4.21, 4.23, 4.34, 5.1-5.16, 5.18-5.47, 6.1-6.21, 6.23, 6.25-6.71, 7.1-7.10, 7.12-7.24, 7.26-7.31, 7.33, 7.37-7.39, 8.4, 8.17, 8.19, 8.28, 8.31, 8.44, 8.49-8.50, 8.53, 8.58-8.59, 9.1-9.41, 10.22-10.39, 11.1-11.14, 11.41-11.42, 11.47, 11.53, 12.1-12.8, 12.27, 12.42, 12.44, 12.49, 13.10-13.11, 13.31-13.32, 14.1, 14.6-14.13, 15.1, 15.3, 15.8, 15.18, 15.25, 16.2, 16.23-16.28, 16.30, 17.1, 17.4-17.5, 17.8, 17.11, 17.15, 17.21-17.26, 18.31, 18.38, 19.7, 19.12, 19.14, 19.31, 19.38, 20.1, 20.17, 20.19, 20.21 (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. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 3.35. The Father loves the Son, and has given all things into his hand. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 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. 5.10. So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat. 5.11. He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.' 5.12. Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk'? 5.13. But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place. 5.14. Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.16. When evening came, his disciples went down to the sea 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.18. The sea was tossed by a great wind blowing. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.20. But he said to them, "I AM. Don't be afraid. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.23. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 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. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat? 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it? 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 6.66. At this, many of his disciples went back, and walked no more with him. 6.67. Jesus said therefore to the twelve, "You don't also want to go away, do you? 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 6.70. He answered them, "Didn't I choose you, the twelve, and one of you is a devil? 6.71. Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 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. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 7.9. Having said these things to them, he stayed in Galilee. 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. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.15. The Jews therefore marveled, saying, "How does this man know letters, having never been educated? 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 7.21. Jesus answered them, "I did one work, and you all marvel because of it. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 7.24. Don't judge according to appearance, but judge righteous judgment. 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? 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.29. I know him, because I am from him, and he sent me. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he? 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.4. they told him, "Teacher, we found this woman in adultery, in the very act. 8.17. It's also written in your law that the testimony of two people is valid. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 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. 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. 10.22. It was the Feast of the Dedication at Jerusalem. 10.23. It was winter, and Jesus was walking in the temple, in Solomon's porch. 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. 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. 10.26. But you don't believe, because you are not of my sheep, as I told you. 10.27. My sheep hear my voice, and I know them, and they follow me. 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. 10.30. I and the Father are one. 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me? 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 10.37. If I don't do the works of my Father, don't believe me. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 10.39. They sought again to seize him, and he went out of their hand. 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. 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.53. So from that day forward they took counsel that they might put him to death. 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. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 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. 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 13.32. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 15.1. I am the true vine, and my Father is the farmer. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.8. In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.25. But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.' 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 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. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 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. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 18.38. Pilate said to him, "What is truth?"When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! 19.31. Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away. 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 20.1. Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you.
21. New Testament, Luke, 2.49, 3.21, 5.16, 6.12-6.16, 9.18-9.22, 9.28-9.29, 10.22, 11.1-11.13, 22.4, 22.29, 22.32, 23.34, 23.46, 24.49 (1st cent. CE - 1st cent. CE)

2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
22. New Testament, Mark, 2.9, 2.24, 14.36 (1st cent. CE - 1st cent. CE)

2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 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.
23. New Testament, Matthew, 5.16-5.19, 5.48, 6.1, 6.7-6.15, 7.11, 7.21, 10.32-10.33, 10.40, 11.27, 12.24, 12.50, 15.13, 16.17, 16.19, 16.24, 18.10, 18.19, 18.35, 20.23, 23.9, 25.34, 26.39, 27.43 (1st cent. CE - 1st cent. CE)

5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 10.40. He who receives you receives me, and he who receives me receives him who sent me. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
24. Origen, On Prayer, 27.2, 27.4-27.9 (3rd cent. CE - 3rd cent. CE)

25. Augustine, The City of God, 11.9-11.10, 11.31, 22.30 (4th cent. CE - 5th cent. CE)

11.9. At present, since I have undertaken to treat of the origin of the holy city, and first of the holy angels, who constitute a large part of this city, and indeed the more blessed part, since they have never been expatriated, I will give myself to the task of explaining, by God's help, and as far as seems suitable, the Scriptures which relate to this point. Where Scripture speaks of the world's creation, it is not plainly said whether or when the angels were created; but if mention of them is made, it is implicitly under the name of heaven, when it is said, In the beginning God created the heavens and the earth, or perhaps rather under the name of light, of which presently. But that they were wholly omitted, I am unable to believe, because it is written that God on the seventh day rested from all His works which He made; and this very book itself begins, In the beginning God created the heavens and the earth, so that before heaven and earth God seems to have made nothing. Since, therefore, He began with the heavens and the earth - and the earth itself, as Scripture adds, was at first invisible and formless, light not being as yet made, and darkness covering the face of the deep (that is to say, covering an undefined chaos of earth and sea, for where light is not, darkness must needs be) - and then when all things, which are recorded to have been completed in six days, were created and arranged, how should the angels be omitted, as if they were not among the works of God, from which on the seventh day He rested? Yet, though the fact that the angels are the work of God is not omitted here, it is indeed not explicitly mentioned; but elsewhere Holy Scripture asserts it in the clearest manner. For in the Hymn of the Three Children in the Furnace it was said, O all you works of the Lord bless the Lord; and among these works mentioned afterwards in detail, the angels are named. And in the psalm it is said, Praise the Lord from the heavens, praise Him in the heights. Praise Him, all His angels; praise Him, all His hosts. Praise Him, sun and moon; praise him, all you stars of light. Praise Him, you heaven of heavens; and you waters that be above the heavens. Let them praise the name of the Lord; for He commanded, and they were created. Here the angels are most expressly and by divine authority said to have been made by God, for of them among the other heavenly things it is said, He commanded, and they were created. Who, then, will be bold enough to suggest that the angels were made after the six days' creation? If any one is so foolish, his folly is disposed of by a scripture of like authority, where God says, When the stars were made, the angels praised me with a loud voice. Job 38:7 The angels therefore existed before the stars; and the stars were made the fourth day. Shall we then say that they were made the third day? Far from it; for we know what was made that day. The earth was separated from the water, and each element took its own distinct form, and the earth produced all that grows on it. On the second day, then? Not even on this; for on it the firmament was made between the waters above and beneath, and was called Heaven, in which firmament the stars were made on the fourth day. There is no question, then, that if the angels are included in the works of God during these six days, they are that light which was called Day, and whose unity Scripture signalizes by calling that day not the first day, but one day. For the second day, the third, and the rest are not other days; but the same one day is repeated to complete the number six or seven, so that there should be knowledge both of God's works and of His rest. For when God said, Let there be light, and there was light, if we are justified in understanding in this light the creation of the angels, then certainly they were created partakers of the eternal light which is the unchangeable Wisdom of God, by which all things were made, and whom we call the only-begotten Son of God; so that they, being illumined by the Light that created them, might themselves become light and be called Day, in participation of that unchangeable Light and Day which is the Word of God, by whom both themselves and all else were made. The true Light, which lights every man that comes into the world, John 1:9 - this Light lights also every pure angel, that he may be light not in himself, but in God; from whom if an angel turn away, he becomes impure, as are all those who are called unclean spirits, and are no longer light in the Lord, but darkness in themselves, being deprived of the participation of Light eternal. For evil has no positive nature; but the loss of good has received the name evil. 11.10. There is, accordingly, a good which is alone simple, and therefore alone unchangeable, and this is God. By this Good have all others been created, but not simple, and therefore not unchangeable. Created, I say - that is, made, not begotten. For that which is begotten of the simple Good is simple as itself, and the same as itself. These two we call the Father and the Son; and both together with the Holy Spirit are one God; and to this Spirit the epithet Holy is in Scripture, as it were, appropriated. And He is another than the Father and the Son, for He is neither the Father nor the Son. I say another, not another thing, because He is equally with them the simple Good, unchangeable and co-eternal. And this Trinity is one God; and none the less simple because a Trinity. For we do not say that the nature of the good is simple, because the Father alone possesses it, or the Son alone, or the Holy Ghost alone; nor do we say, with the Sabellian heretics, that it is only nominally a Trinity, and has no real distinction of persons; but we say it is simple, because it is what it has, with the exception of the relation of the persons to one another. For, in regard to this relation, it is true that the Father has a Son, and yet is not Himself the Son; and the Son has a Father, and is not Himself the Father. But, as regards Himself, irrespective of relation to the other, each is what He has; thus, He is in Himself living, for He has life, and is Himself the Life which He has. It is for this reason, then, that the nature of the Trinity is called simple, because it has not anything which it can lose, and because it is not one thing and its contents another, as a cup and the liquor, or a body and its color, or the air and the light or heat of it, or a mind and its wisdom. For none of these is what it has: the cup is not liquor, nor the body color, nor the air light and heat, nor the mind wisdom. And hence they can be deprived of what they have, and can be turned or changed into other qualities and states, so that the cup may be emptied of the liquid of which it is full, the body be discolored, the air darken, the mind grow silly. The incorruptible body which is promised to the saints in the resurrection cannot, indeed, lose its quality of incorruption, but the bodily substance and the quality of incorruption are not the same thing. For the quality of incorruption resides entire in each several part, not greater in one and less in another; for no part is more incorruptible than another. The body, indeed, is itself greater in whole than in part; and one part of it is larger, another smaller, yet is not the larger more incorruptible than the smaller. The body, then, which is not in each of its parts a whole body, is one thing; incorruptibility, which is throughout complete, is another thing - for every part of the incorruptible body, however unequal to the rest otherwise, is equally incorrupt. For the hand, e.g., is not more incorrupt than the finger because it is larger than the finger; so, though finger and hand are unequal, their incorruptibility is equal. Thus, although incorruptibility is inseparable from an incorruptible body, yet the substance of the body is one thing, the quality of incorruption another. And therefore the body is not what it has. The soul itself, too, though it be always wise (as it will be eternally when it is redeemed), will be so by participating in the unchangeable wisdom, which it is not; for though the air be never robbed of the light that is shed abroad in it, it is not on that account the same thing as the light. I do not mean that the soul is air, as has been supposed by some who could not conceive a spiritual nature; but, with much dissimilarity, the two things have a kind of likeness, which makes it suitable to say that the immaterial soul is illumined with the immaterial light of the simple wisdom of God, as the material air is irradiated with material light, and that, as the air, when deprived of this light, grows dark, (for material darkness is nothing else than air wanting light, ) so the soul, deprived of the light of wisdom, grows dark. According to this, then, those things which are essentially and truly divine are called simple, because in them quality and substance are identical, and because they are divine, or wise, or blessed in themselves, and without extraneous supplement. In Holy Scripture, it is true, the Spirit of wisdom is called manifold Wisdom 7:22 because it contains many things in it; but what it contains it also is, and it being one is all these things. For neither are there many wisdoms, but one, in which are untold and infinite treasures of things intellectual, wherein are all invisible and unchangeable reasons of things visible and changeable which were created by it. For God made nothing unwittingly; not even a human workman can be said to do so. But if He knew all that He made, He made only those things which He had known. Whence flows a very striking but true conclusion, that this world could not be known to us unless it existed, but could not have existed unless it had been known to God. 11.31. But, on the seventh day (i.e., the same day repeated seven times, which number is also a perfect one, though for another reason), the rest of God is set forth, and then, too, we first hear of its being hallowed. So that God did not wish to hallow this day by His works, but by His rest, which has no evening, for it is not a creature; so that, being known in one way in the Word of God, and in another in itself, it should make a twofold knowledge, daylight and dusk (day and evening). Much more might be said about the perfection of the number seven, but this book is already too long, and I fear lest I should seem to catch at an opportunity of airing my little smattering of science more childishly than profitably. I must speak, therefore, in moderation and with dignity, lest, in too keenly following number, I be accused of forgetting weight and measure. Suffice it here to say, that three is the first whole number that is odd, four the first that is even, and of these two, seven is composed. On this account it is often put for all numbers together, as, A just man falls seven times, and rises up again, Proverbs 24:16 - that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, Seven times a day will I praise You, Psalm 119:164 which elsewhere is expressed thus, I will bless the Lord at all times. And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly used to express the whole, or the completeness of anything. And so the Holy Spirit, of whom the Lord says, He will teach you all truth, John 16:13 is signified by this number. In it is the rest of God, the rest His people find in Him. For rest is in the whole, i.e., in perfect completeness, while in the part there is labor. And thus we labor as long as we know in part; but when that which is perfect has come, then that which is in part shall be done away. It is even with toil we search into the Scriptures themselves. But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest. It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort. 22.30. How great shall be that felicity, which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all! For I know not what other employment there can be where no lassitude shall slacken activity, nor any want stimulate to labor. I am admonished also by the sacred song, in which I read or hear the words, Blessed are they that dwell in Your house, O Lord; they will be still praising You. All the members and organs of the incorruptible body, which now we see to be suited to various necessary uses, shall contribute to the praises of God; for in that life necessity shall have no place, but full, certain, secure, everlasting felicity. For all those parts of the bodily harmony, which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation, shall then be discerned; and, along with the other great and marvellous discoveries which shall then kindle rational minds in praise of the great Artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess, I have not the audacity rashly to define, as I have not the ability to conceive. Nevertheless I will say that in any case, both in motion and at rest, they shall be, as in their appearance, seemly; for into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall immediately be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honor shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy; neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, I will be your God, and you shall be my people, Leviticus 26:12 than, I shall be their satisfaction, I shall be all that men honorably desire - life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, That God may be all in all. 1 Corinthians 15:28 He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all. But who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has. Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free, because set free from delight in sinning to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin; whereas this last freedom of will shall be superior, inasmuch as it shall not be able to sin. This, indeed, shall not be a natural ability, but the gift of God. For it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin - the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. But the nature thus constituted, having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die; so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness; but when we lost happiness, we did not lose the love of it. Are we to say that God Himself is not free because He cannot sin? In that city, then, there shall be free will, one in all the citizens, and indivisible in each, delivered from all ill, filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its Deliverer. The soul, then, shall have an intellectual remembrance of its past ills; but, so far as regards sensible experience, they shall be quite forgotten. For a skillful physician knows, indeed, professionally almost all diseases; but experimentally he is ignorant of a great number which he himself has never suffered from. As, therefore, there are two ways of knowing evil things - one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life - so also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another - the former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all, that they shall be quite blotted out of their experience. But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, Be still, and know that I am God. There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make. Genesis 2:2-3 For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God; that He is that which we ourselves aspired to be when we fell away from Him, and listened to the voice of the seducer, You shall be as gods, Genesis 3:5 and so abandoned God, who would have made us as gods, not by deserting Him, but by participating in Him. For without Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, You shall do no servile work in it. Deuteronomy 5:14 Wherefore also it is said by Ezekiel the prophet, And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them. Ezekiel 20:12 This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God. This Sabbath shall appear still more clearly if we count the ages as days, in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the deluge; the second from the deluge to Abraham, equalling the first, not in length of time, but in the number of generations, there being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods, in each of which are fourteen generations - one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, It is not for you to know the times, which the Father has put in His own power. Acts 1:7 After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. But there is not now space to treat of these ages; suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end? I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen.
26. Anon., 4 Ezra, 8.20

8.20. O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air


Subjects of this text:

subject book bibliographic info
abraham,the patriarch,origen on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
abraham Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 300
affiliation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
agency,all things McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 223
agency,of christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 223
anger Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
anthropology Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
apologetic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 637
apostles,spiritual knowledge of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
aposynagôgos (excommunicated) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 637
aside (narrators,in john) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 300
augustine,saint,on angels Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
augustine,saint,on human will Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
augustine,saint,on origin of evil Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
awareness,as loss of good Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
awareness,origin of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
beginning Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
behavioural sciences Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
belief and faith Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
birth Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
blessing,priestly Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
boccaccio,giovanni Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
bread,daily Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
bread,of life Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
bread Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
calendar Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
caput-corpus,head-body Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
christ,as son McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 224
christian scriptures,new testament Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
christology Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
church Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
circumcision Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 300, 311
community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
conflict,of jews and christians (parting of the ways) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 311
connection Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
context Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
conversion,models/variations Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
covenant/covenantal Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
covenant Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
creatio continua' McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 224
creatio continua McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 223
creation Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
crucifixion of christ,reasons for Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
cultic Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
debates Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
debts Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
devils body Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
disciples of jesus Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
distinction Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
ecclesiology Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
editing (process) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 637
elect Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
envy,murder resulting from Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
envy Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
eschatology Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
eternality,of life Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
eucharist Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
excommunication Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 637
exemplars of trust,jesus as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
faith Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
faith xiii Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
father,fatherhood,our father Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216
father,fatherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216
father,in the heavens Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
father Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177, 182
festivals Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
food Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
forgiveness,of debt Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
forgiveness Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
foundation Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
galilean Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
gentile Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
glory,glorification Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
glory McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 224
god,as good Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
good,uniqueness of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
gospel,of john Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177, 182
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
greek-jewish (graeco-jewish),literature and culture Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 300
hanson,r. p. c. Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
hanukka Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
healing at the pool Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
healings McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 223, 224
heaven Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
hebrew (ethnonym) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
history Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
hofer,andrew Grove (2021), Augustine on Memory, 168
hope Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
identity Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
imitation,of christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
intensification Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
intervention,divine Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
israel Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
jesus,johannine Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177, 182
jesus,johns story of Esler (2000), The Early Christian World, 221
jesus,law and Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
jesus,mission of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
jesus,origin of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
jesus,relationship of to god Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
jesus,sabbath and Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
jesus Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
jesus christ,disciples of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
jewish-christian group,commmunity Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
jews Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
jews (jewish people),anger of Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
jews (jewish people),as chrysostoms audience Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
jews (jewish people),envy of Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
johannine community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
john,and role of moses Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 154, 155, 156
john,gospel of Esler (2000), The Early Christian World, 221; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
john Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
john (evangelist),johannine language Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john (evangelist),johannine prayers Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john (evangelist),johannine theology Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177, 182
john (evangelist),johannine vernacular Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john chrysostom,audience of Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
john chrysostom Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
john the baptist,origen on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
josephus Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
judaism Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
judgement Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
kingdom of god,as continuation of creation McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 224
kingdom of god,in-breaking of McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 224
labor,and rest Grove (2021), Augustine on Memory, 168
law,christ and Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
law divine/mosaic/jewish Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
lectionary manuscripts Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 371
light,true Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
likeness Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
logos (λόγος) Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
lords day Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
luke Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
matthean community Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
membership Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
messianism Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
midrash Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 311
moses Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 311
motivational role,spaces of Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325
multiplication Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
murder,envy leading to Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
new Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
nunc,now Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
ordo,order Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
parallel Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
passion narrative,trust in Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
past Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
patron and client relations,broker in johns gospel Esler (2000), The Early Christian World, 221
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
paul of tarsus Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
pauline tradition Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
pesaḥ,passover Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
petitions of the lords prayer,fifth Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
petitions of the lords prayer,first Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
petitions of the lords prayer,we Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
pharisees Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
philo of alexandria Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
prayer,addressee of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
prayer,practice of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
prayer,public Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
present Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
prophets,anthropomorphic language of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
prophets,spiritual knowledge of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 258
purpose Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
rabbis Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
reciprocity Osborne (2010), Clement of Alexandria, 3, 135
religion,religious Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
rest,and labor Grove (2021), Augustine on Memory, 168
rest,sabbath Grove (2021), Augustine on Memory, 168
resurrection Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
rites/rituals Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
roman,period Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
rylaarsdam,david m.,sabbath,healing on Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 134
sabbath,halakha Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 298
sabbath Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 223, 224; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 298, 300, 311, 637; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
sabbath rest Grove (2021), Augustine on Memory, 168
sacrifice Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
sadducees Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
salvation Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
satan Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
shmini aṣeret Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
similitudo,likeness Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
sin Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
six thousand years Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
slavery Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
smith,d. moody Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325
social identity theory Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 51
son Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
spirit/spirits of god Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
spiritual world Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
sunday Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 201
synagogue Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179
synaxarion readings Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 371
temple Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 88
temporality Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
testamentary prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
the beginning McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 223
therapeutic trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
time Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
transformation Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
tunics,eastern style,as worn by jesus Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325
understanding Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
union Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
unity,of good Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
universality Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
witness,as basis of belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
work Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182
worldwide Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 280
δύναμις Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151
πνεῦμα Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 151