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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 7.34-7.43


ζητήσετέ με καὶ οὐχ εὑρήσετέ με, καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν.You will seek me, and won't find me; and where I am, you can't come.


εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς Ποῦ οὗτος μέλλει πορεύεσθαι ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν; μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι καὶ διδάσκειν τοὺς Ἕλληνας;The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks?


τίς ἐστιν ὁ λόγος οὗτος ὃν εἶπε Ζητήσετέ με καὶ οὐχ εὑρήσετέ με καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν;What is this word that he said, 'You will seek me, and won't find me; and where I am, you can't come?'


Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς ἱστήκει ὁ Ἰησοῦς, καὶ ἔκραξεν λέγων Ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω.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!


ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.He who believes in me, as the Scripture has said, from within him will flow rivers of living water.


Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη.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.


Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον [ὅτι] Οὗτός ἐστιν ἀληθῶς ὁ προφήτης·Many of the multitude therefore, when they heard these words, said, "This is truly the prophet.


ἄλλοι ἔλεγον Οὗτός ἐστιν ὁ χριστός· οἱ δὲ ἔλεγον Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται;Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee?


οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυείδ, καὶ ἀπὸ Βηθλεὲμ τῆς κώμης ὅπου ἦν Δαυείδ, ἔρχεται ὁ χριστός;Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was?


σχίσμα οὖν ἐγένετο ἐν τῷ ὄχλῳ διʼ αὐτόν.So there arose a division in the multitude because of him.


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

8 results
1. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE)

6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might."
2. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
3. New Testament, John, 1.14, 1.17, 1.51, 2.13, 2.21, 3.13, 4.21, 4.23, 5.39, 6.32-6.35, 6.62, 7.2, 7.14-7.24, 7.26-7.33, 7.35-7.43, 8.21-8.22, 8.43, 10.22, 12.12, 12.39, 13.1-13.3, 13.33-13.35, 14.6, 15.12-15.17, 17.11, 17.13, 20.17 (1st cent. CE - 1st cent. CE)

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.21. But he spoke of the temple of his body. 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 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. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 6.32. 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. 6.62. Then what if you would see the Son of Man ascending to where he was before? 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 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? 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.35. The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? 7.36. What is this word that he said, 'You will seek me, and won't find me; and where I am, you can't come?' 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. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.41. Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was? 7.43. So there arose a division in the multitude because of him. 8.21. Jesus said therefore again to them, "I am going away, and you will seek me, and you will die in your sins. Where I go, you can't come. 8.22. The Jews therefore said, "Will he kill himself, that he says, 'Where I am going, you can't come?' 8.43. Why don't you understand my speech? Because you can't hear my word. 10.22. It was the Feast of the Dedication at Jerusalem. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.39. For this cause they couldn't believe, for Isaiah said again 13.1. Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 13.33. Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, 'Where I am going, you can't come,' so now I tell you. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.17. I command these things to you, that you may love one another. 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. 17.13. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. 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.'
4. New Testament, Luke, 4.31-4.37, 10.25-10.28 (1st cent. CE - 1st cent. CE)

4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live.
5. New Testament, Mark, 1.21-1.28, 12.28-12.34 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that.
6. New Testament, Matthew, 7.7, 7.28-7.29, 22.34-22.40 (1st cent. CE - 1st cent. CE)

7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 7.29. for he taught them with authority, and not like the scribes. 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments.
7. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)

8. Tertullian, Prescription Against Heretics, 8 (2nd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
aesthetic features of fable collections Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
ambrozic, aloysius m. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
bread Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 239
clement of alexandria, heresy and epistemology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
dedication\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
dialectic, positive assessment and use of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
eristic, connection with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
fitzmyer, joseph a. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
fourth philosophy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
gnosticism, epistemology of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
gospel of john, johannine epistemology Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
gospel of john, johannine spirituality Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
gospel of john, johannine travel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
identity, construction of identity Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
innovation, claims and accusations separate from actual Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
journey, spiritual journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
jubilees, pseudepigraphy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
judaea\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 147
lukan fable collection, aesthetic features of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
lukan fable collection, catchphrases between fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
lukan fable collection, twin fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
marcus, joel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
meier, john p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129, 130
mind Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 228
motivational role, spaces of Galinsky, Memory in Ancient Rome and Early Christianity (2016) 325
not objectively measurable Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
paul Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210
peter Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210
philosophy, positive invocation and use of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
phineas Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
pseudepigraphy, vii-viii, jubilees Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
reinhartz, adele Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 130
scatological humour Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210
sex Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210
simon magus Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210
smith, d. moody Galinsky, Memory in Ancient Rome and Early Christianity (2016) 325
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
thomas Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210
titus Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 210, 228
tortures Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 228
tunics, eastern style, as worn by jesus' Galinsky, Memory in Ancient Rome and Early Christianity (2016) 325
twin fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 474
wisdom Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 239
διδασκαλία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
δοκησίσοφος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
εὕρεσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
ζητητικός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
ζήτησις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
σκεπτικός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
φλυαρία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
ἐριστικός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
ἐφεκτικός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405
ἑτερόδοξος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 405