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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 11.5-11.6


Καὶ εἶπεν πρὸς αὐτούς Τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῷ Φίλε, χρῆσόν μοι τρεῖς ἄρτουςHe said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread


ἐπειδὴ φίλος μου παρεγένετο ἐξ ὁδοὺ πρός με καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ·for a friend of mine has come to me from a journey, and I have nothing to set before him,'


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

19 results
1. Hebrew Bible, Deuteronomy, 8.3 (9th cent. BCE - 3rd cent. BCE)

8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live."
2. Hebrew Bible, Psalms, 77.11, 107.23-107.30 (9th cent. BCE - 3rd cent. BCE)

77.11. וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃ 107.23. יוֹרְדֵי הַיָּם בָּאֳנִיּוֹת עֹשֵׂי מְלָאכָה בְּמַיִם רַבִּים׃ 107.24. הֵמָּה רָאוּ מַעֲשֵׂי יְהוָה וְנִפְלְאוֹתָיו בִּמְצוּלָה׃ 107.25. וַיֹּאמֶר וַיַּעֲמֵד רוּחַ סְעָרָה וַתְּרוֹמֵם גַּלָּיו׃ 107.26. יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת נַפְשָׁם בְּרָעָה תִתְמוֹגָג׃ 107.27. יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר וְכָל־חָכְמָתָם תִּתְבַּלָּע׃ 107.28. וַיִּצְעֲקוּ אֶל־יְהוָה בַּצַּר לָהֶם וּמִמְּצוּקֹתֵיהֶם יוֹצִיאֵם׃ 107.29. יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃ 77.11. And I say 'This is my weakness, That the right hand of the Most High could change." 107.23. They that go down to the sea in ships, That do business in great waters—" 107.24. These saw the works of the LORD, And His wonders in the deep;" 107.25. For He commanded, and raised the stormy wind, Which lifted up the waves thereof;" 107.26. They mounted up to the heaven, they went down to the deeps; Their soul melted away because of trouble;" 107.27. They reeled to and fro, and staggered like a drunken man, And all their wisdom was swallowed up—" 107.28. They cried unto the LORD in their trouble, And He brought them out of their distresses." 107.29. He made the storm a calm, So that the waves thereof were still." 107.30. Then were they glad because they were quiet, And He led them unto their desired haven."
3. Hebrew Bible, Isaiah, 1.15, 65.24 (8th cent. BCE - 5th cent. BCE)

1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 65.24. וְהָיָה טֶרֶם־יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע׃ 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 65.24. And it shall come to pass that, before they call, I will answer, And while they are yet speaking, I will hear."
4. Hebrew Bible, Ecclesiastes, 5.1-5.2 (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׃ 5.2. כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן וְקוֹל כְּסִיל בְּרֹב דְּבָרִים׃ 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." 5.2. For a dream cometh through a multitude of business; And a fool’s voice through a multitude of words."
5. Septuagint, Ecclesiasticus (Siracides), 7.14, 7.19, 28.2-28.4 (2nd cent. BCE - 2nd cent. BCE)

7.14. Do not prattle in the assembly of the elders,nor repeat yourself in your prayer. 7.19. Do not deprive yourself of a wise and good wife,for her charm is worth more than gold. 28.2. Forgive your neighbor the wrong he has done,and then your sins will be pardoned when you pray. 28.2. for its yoke is a yoke of iron,and its fetters are fetters of bronze; 28.3. Does a man harbor anger against another,and yet seek for healing from the Lord? 28.4. Does he have no mercy toward a man like himself,and yet pray for his own sins?
6. Anon., Epistle of Barnabas, 21.1 (1st cent. CE - 2nd cent. CE)

21.1. It is good therefore to learn the ordices of the Lord, as many as have been written above, and to walk in them. For he that doeth these things shall be glorified in the kingdom of God; whereas he that chooseth their opposites shall perish together with his works. For this cause is the resurrection, for this the recompense.
7. Anon., Didache, 6.2-6.3, 8.1-8.3 (1st cent. CE - 2nd cent. CE)

1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
8. Mishnah, Berachot, 4.2 (1st cent. CE - 3rd cent. CE)

4.2. Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion."
9. New Testament, Acts, 1.5-1.6, 1.14, 1.21, 2.1-2.4, 4.24-4.31, 8.14-8.25, 10.1-10.46, 17.27, 19.1-19.7, 24.15, 25.25, 28.20 (1st cent. CE - 2nd cent. CE)

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 4.31. When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.5. Now send men to Joppa, and get Simon, who is surnamed Peter. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside. 10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 10.8. Having explained everything to them, he sent them to Joppa. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come? 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 10.26. But Peter raised him up, saying, "Stand up! I myself am also a man. 10.27. As he talked with him, he went in and found many gathered together. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 10.29. Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me? 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 10.32. Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.' 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God. 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 10.35. but in every nation he who fears him and works righteousness is acceptable to him. 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.37. that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7. They were about twelve men in all. 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 25.25. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. 28.20. For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain.
10. New Testament, Galatians, 2.17, 3.13, 4.6 (1st cent. CE - 1st cent. CE)

2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!
11. New Testament, Hebrews, 5.7 (1st cent. CE - 1st cent. CE)

5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear
12. New Testament, Romans, 8.15 (1st cent. CE - 1st cent. CE)

8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!
13. New Testament, John, 1.32, 2.16, 3.35, 5.17, 5.19-5.23, 5.26, 5.31-5.40, 5.43, 6.32, 6.40, 8.12-8.20, 8.49, 10.20, 10.25, 10.29, 12.28, 14.7, 14.9, 14.13, 15.1, 15.8, 20.27 (1st cent. CE - 1st cent. CE)

1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 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! 3.35. The Father loves the Son, and has given all things into his hand. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 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. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 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. 5.43. 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. 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. 6.40. 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. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.13. The Pharisees therefore said to him, "You testify about yourself. Your testimony is not valid. 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 8.15. You judge according to the flesh. I judge no one. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.17. It's also written in your law that the testimony of two people is valid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 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. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 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. 10.29. 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. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.9. 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?' 14.13. 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. 15.8. In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing.
14. New Testament, Luke, None (1st cent. CE - 1st cent. CE)

15. New Testament, Mark, 1.35, 1.41, 2.5, 3.22-3.23, 6.34, 6.46, 8.2-8.10, 8.31, 9.1, 9.7, 9.21-9.23, 9.29, 9.31, 9.33-9.37, 10.17-10.22, 10.32-10.34, 11.20-11.22, 11.24-11.25, 12.13-12.17, 14.6, 14.32-14.42, 14.55 (1st cent. CE - 1st cent. CE)

1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.46. After he had taken leave of them, he went up the mountain to pray. 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place? 8.5. He asked them, "How many loaves do you have?"They said, "Seven. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 9.35. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all. 9.36. He took a little child, and set him in the midst of them. Taking him in his arms, he said to them 9.37. Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none.
16. New Testament, Matthew, 4.4, 5.13, 5.23-5.24, 6.1-6.21, 7.7-7.11, 7.16, 7.21, 7.29, 8.23-8.27, 9.13, 9.34, 9.36, 10.32, 11.7, 11.27, 12.7, 12.24, 12.26, 12.50, 13.52, 14.14, 14.23, 15.13, 15.32-15.39, 16.17, 17.5, 17.19-17.20, 17.27, 18.1-18.5, 18.10, 18.12-18.14, 18.19, 18.23-18.35, 20.1-20.2, 20.6, 20.12, 20.16, 20.23, 21.20-21.22, 21.32, 22.1-22.14, 23.23, 24.43-24.51, 25.34, 26.29, 26.36, 26.39, 26.41-26.42, 26.44, 28.19 (1st cent. CE - 1st cent. CE)

4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 5.13. You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 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. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 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. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19. Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 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! 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 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. 7.29. for he taught them with authority, and not like the scribes. 8.23. When he got into a boat, his disciples followed him. 8.24. Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying! 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 9.34. But the Pharisees said, "By the prince of the demons, he casts out demons. 9.36. But when he saw the multitudes, he was moved with compassion for them, because they were weary and scattered, as sheep without a shepherd. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 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. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 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. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 13.52. He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.23. After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 15.33. The disciples said to him, "Where should we get so many loaves in a deserted place as to satisfy so great a multitude? 15.34. Jesus said to them, "How many loaves do you have?"They said, "Seven, and a few small fish. 15.35. He commanded the multitude to sit down on the ground; 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 15.38. Those who ate were four thousand men, besides women and children. 15.39. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala. 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. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.5. Whoever receives one such little child in my name receives 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. 18.12. What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13. If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 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. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 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. 20.1. For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 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. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 21.32. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 24.43. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. 24.44. Therefore also be ready, for in an hour that you don't expect, the Son of Man will come. 24.45. Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 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; 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 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. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.44. He left them again, went away, and prayed a third time, saying the same words. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
17. Tosefta, Berachot, 3.7 (1st cent. CE - 2nd cent. CE)

3.7. Rebbi Yehudah said, “When Rebbi Akiva would pray [Shmoneh Esreh] together with the congregation he would finish faster than everyone else. When he would pray by himself a person would leave him on one side [of the room] and when he would come back he would find him on a different side [of the room], because of all of the bending of the knees and bowing that he would do.”"
18. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

29b. הא דאדכר בתר שומע תפלה:,אמר רבי תנחום אמר רב אסי אמר ר' יהושע בן לוי טעה ולא הזכיר של ר"ח בעבודה חוזר לעבודה נזכר בהודאה חוזר לעבודה בשים שלום חוזר לעבודה ואם סיים חוזר לראש,אמר רב פפא בריה דרב אחא בר אדא הא דאמרן סיים חוזר לראש לא אמרן אלא שעקר רגליו אבל לא עקר רגליו חוזר לעבודה,א"ל מנא לך הא א"ל מאבא מרי שמיע לי ואבא מרי מרב.,אמר רב נחמן בר יצחק הא דאמרן עקר רגליו חוזר לראש לא אמרן אלא שאינו רגיל לומר תחנונים אחר תפלתו אבל רגיל לומר תחנונים אחר תפלתו חוזר לעבודה,איכא דאמרי אמר רב נחמן בר יצחק הא דאמרן כי לא עקר רגליו חוזר לעבודה לא אמרן אלא שרגיל לומר תחנונים אחר תפלתו אבל אם אינו רגיל לומר תחנונים אחר תפלתו חוזר לראש:,ר' אליעזר אומר העושה תפלתו קבע וכו': מאי קבע א"ר יעקב בר אידי אמר רבי אושעיא כל שתפלתו דומה עליו כמשוי ורבנן אמרי כל מי שאינו אומרה בלשון תחנונים רבה ורב יוסף דאמרי תרוייהו כל שאינו יכול לחדש בה דבר,א"ר זירא אנא יכילנא לחדושי בה מילתא ומסתפינא דלמא מטרידנא,אביי בר אבין ור' חנינא בר אבין דאמרי תרוייהו כל שאין מתפלל עם דמדומי חמה דא"ר חייא בר אבא א"ר יוחנן מצוה להתפלל עם דמדומי חמה וא"ר זירא מאי קראה (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים לייטי עלה במערבא אמאן דמצלי עם דמדומי חמה מאי טעמא דלמא מיטרפא ליה שעתא:,רבי יהושע אומר המהלך במקום סכנה מתפלל תפלה קצרה וכו' בכל פרשת העבור: מאי פרשת העבור אמר רב חסדא אמר מר עוקבא אפי' בשעה שאתה מתמלא עליהם עברה כאשה עוברה יהיו כל צרכיהם לפניך איכא דאמרי אמר רב חסדא אמר מר עוקבא אפילו בשעה שהם עוברים על דברי תורה יהיו כל צרכיהם לפניך,ת"ר המהלך במקום גדודי חיה ולסטים מתפלל תפלה קצרה ואיזה היא תפלה קצרה ר' אליעזר אומר עשה רצונך בשמים ממעל ותן נחת רוח ליראיך מתחת והטוב בעיניך עשה בא"י שומע תפלה,ר' יהושע אומר שמע שועת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,רבי אלעזר ברבי צדוק אומר שמע צעקת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,אחרים אומרים צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה ברוך אתה ה' שומע תפלה,אמר רב הונא הלכה כאחרים,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא לא תרתח ולא תחטי לא תרוי ולא תחטי וכשאתה יוצא לדרך המלך בקונך וצא מאי המלך בקונך וצא אמר רבי יעקב אמר רב חסדא זו תפלת הדרך ואמר רבי יעקב אמר רב חסדא כל היוצא לדרך צריך להתפלל תפלת הדרך,מאי תפלת הדרך יהי רצון מלפניך ה' אלהי שתוליכני לשלום ותצעידני לשלום ותסמכני לשלום ותצילני מכף כל אויב ואורב בדרך ותשלח ברכה במעשי ידי ותתנני לחן לחסד ולרחמים בעיניך ובעיני כל רואי בא"י שומע תפלה,אמר אביי לעולם 29b. bThiscase, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where bhe recalls his error afterhe reaches the blessing: bWho listens to prayer,in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.,On a similar note, the Gemara cites an additional statement of Rabbi Tanḥum. bRabbi Tanḥum saidthat bRav Asi saidthat bRabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon,the addition: May there rise and come [ iya’aleh veyavo /i] bin theblessing of Temple bservice,the seventeenth blessing in the iAmidaprayer, bhe returns to theblessing of Temple bservice.So too, if he bremembers duringthe blessing of bthanksgiving, he returns to theblessing of Temple bservice.If he remembers in the blessing: bGrant peace, he returns to theblessing of Temple bservice. Ifhe remembers after he bcompletedthe iAmidaprayer, bhe returns to the beginningof the prayer., bRav Pappa son of Rav Aḥa bar Adda said: That which we saidthat if he already bfinishedthe iAmidaprayer bhe returns to the beginning, we only saidthat in a case bwhere healready bmoved his feetfrom where he stood in prayer. bHowever,if he bdid notyet bmove his feet, heneed only breturn to theblessing of Temple bservice,and include the addition for the New Moon therein., bHe said to him: From where do youderive bthis ihalakha /i? bHe said to him: My father my teacher toldit to bme and my father my teacherheard it bfrom Rav. /b,On a similar note, bRav Naḥman bar Yitzḥak said: That which we saidthat if he already bmoved his feet he returns to the beginning, we only saidthat in a case bwhere he is unaccustomed to recitingadditional bsupplications after his prayer. However,if bhe is accustomed to reciting supplications after his prayer,and while reciting them he remembers that he omitted mention of the New Moon from his prayer, bheneed only breturn to theblessing of Temple bservice,and he includes the addition for the New Moon therein., bSome say, Rav Naḥman bar Yitzḥak said: That which we saidthat if he bdid notyet bmove his feet, heneed only breturn to theblessing of Temple bservice, we only saidthat in a case bwhere he is accustomed to recitingadditional bsupplications after his prayer. However,if bhe is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer,as it is considered as if he already completed it.,We learned in the mishna that bRabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication.The Gemara asks: bWhat isthe meaning of bfixedin this context? bRabbi Ya’akov bar Idi saidthat bRabbi Oshaya said:It means banyone for whom his prayer is like a burden upon him,from which he seeks to be quickly unburdened. bThe Rabbis say:This refers to banyone who does not reciteprayer bin the language of supplication,but as a standardized recitation without emotion. bRabba and Rav Yosef both said:It refers to banyone unable to introducea novel belement,i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula., bRabbi Zeira said: I could introducea novel belementin every prayer, but bI am afraid that perhaps I willbecome bconfused.Consequently, there is no room to require the masses to introduce a novel element into their prayers.,The brothers, bAbaye bar Avin and Rabbi Ḥanina bar Avin, both said:One whose prayer is fixed refers to banyone who does notmake the effort to bpray with the reddening of the sun,just after sunrise and just before sunset, which are auspicious times for prayer. As bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the versethat alludes to this? b“Let them fear You with the sun and before the moon, generation after generation”(Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, bin the West,Eretz Yisrael, bthey cursed one who prays with the reddening of the sun /b, adjacent to sunset. bWhat is the reason? Perhaps,due to preoccupation, he will become bconfused about the hourand the time for prayer will pass.,We learned in the mishna that bRabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayer…at iparashat ha’ibur /i.The Gemara asks: bWhat isthe meaning of iparashat ha’ibur /i? Rav Ḥisda saidthat bMar Ukva said:This can be interpreted in a manner underscoring two connotations of the term iibur /i: bEven at a time when You are as filled with anger [ ievra /i], towards them, as a pregt woman [ iubara /i], may all of their needs be before You. Some saya different version of what bRav Ḥisda saidthat bMar Ukva said: Even when they violate [ iovrim /i] the commandments of the Torah, may all of their needs be before You. /b,One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the iTosefta /i. bThe Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, “Carry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.” /b, bRabbi Yehoshua saysthat he recites: bHear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b, bRabbi Elazar, son of Rabbi Tzadok saysthat he recites: bHear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b,iAḥerimsaythat he recites: bThe needs of Your nation, Israel, are many and their intelligence is limited,and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So bmay it be Your will, Lord our God, to provide each and every one with his necessary sustece, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer. /b, bRav Huna said: The ihalakha /iwith regard to the version of the prayer recited in a place of danger bis in accordance withthe opinion of iAḥerim /i. /b,On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, bElijahthe Prophet bsaid to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, andthen bset out. The Gemara asks: bWhat /bis the meaning of: bConsult with your Creator, and /bthen bset out? /bRabbi Ya’akov saidthat bRav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov saidthat bRav Ḥisda said:It is not only good advice, but established ihalakhathat banyone who sets out on a journey must recite the traveler’s prayerprior to embarking on his journey.,The Gemara asks: bWhat isthe formula for bthe traveler’s prayer?The Gemara answers: bMay it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer. /b, bAbaye said: At all times /b
19. Epiphanius, Panarion, 26.9.4-26.9.5 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abba Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
acts of the apostles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
aesthetic features of fable collections Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 468, 469, 470, 474
alms(giving) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 85
alternative source-critical explanations, parable collection theory Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 457
alternative source-critical explanations, stylistic evidence Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 505
angel, angelology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
anna, prophet(ess) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
aramaic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 263
asyndeton, lukan speaking formula Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 505
babble / babbling Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
baptism, jesus baptism Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 104
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
belief Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
ben sira Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 84, 85
betrayal Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
blessing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
bread Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85, 163
child/children/childhood Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
christian, texts Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
christian prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 507
christians Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
church Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 263
clement of alexandria, heresy and epistemology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 407
communal practice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
community Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
cosmology, ancient greek cosmologies Esler, The Early Christian World (2000) 9
crates, map-making Esler, The Early Christian World (2000) 9
culture, ancient mediterranean Esler, The Early Christian World (2000) 9
culture, cultural difference Esler, The Early Christian World (2000) 9
deutero-isaiah Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
devil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211, 212
dialect Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
didache Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
dio chrysostom Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 84, 85, 163, 164
doubt Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
empire Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
enthymeme Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332, 369
eristic, connection with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 407
esoterica, esoteric instruction Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
evil Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 85
fasting Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 104, 105; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262
father, fatherhood, our father' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 216
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 216
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 85, 163, 164
fear (negatively marked) Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 212
forgiveness, of sins Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
form criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 298, 331
friendships Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
genre, formal approach to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 298, 331
gentiles Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
gethsemane Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
gethsemane prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
gnosticism, epistemology of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 407
god, as father Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
god, relationship to Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
god, temptation by Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103, 104, 105
gods Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
gospel, of luke Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 163, 164
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 164
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
gospel, synoptic Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211, 212
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 85
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 104, 105
hope Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
hypocrisy/hypocrites Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 85
hypocrites Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
icon Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
iconography Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
inductive analysis Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
israel, house of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103, 104, 105
james (brother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
jesus, death of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
jesus, lukan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
jesus, prayer model Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39, 104
jesus, teaching of, as teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85, 163
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 507
jesus (figure of) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
jewish prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 507
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262
john the baptist Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103, 104, 105
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
kaddish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
kingdom of god/gods kingdom Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 104, 105
kyrios Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
la donnée Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
laction de choix Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
laction finale Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
last supper Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
logos Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
lord, the, lords prayer Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
lords prayer, function of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
lords prayer, instructions about the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 163
lords prayer, lukan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
lords prayer, teaching of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
lords prayer Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39, 103; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262, 263, 507
lukan fable collection, absence in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 505
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) 468, 469, 470, 474
lukan fable collection, arrangement in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 457
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) 468, 469, 470, 474
lukan fable collection, contents of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 515
lukan fable collection, style and vocabulary of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 505
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) 468, 469, 470, 474
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 457, 468, 469, 470, 474, 505, 515
lukan speaking formula Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 505
luke, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39, 103, 104, 105
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
luke Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
mani, manichaeism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
map-making, ancient mediterranean Esler, The Early Christian World (2000) 9
maskil(im) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
matthew Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
metempsychosis Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
moab, hights of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
model, of jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
moses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
nan, argumentation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
nan, argumentative te Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
narration, argumentative Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
narration, pictorial Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
narration Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
new testament Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
of parable, expanding and condensing narratives Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
of parable, fable structure Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
of parable, pronomina indefinita Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 298
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 212
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
pagan / pagans / pagan religion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
parable, of the friend at night Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
parable Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
paradigm, of pastoral care Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
paraphrasing fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
pastoral, jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
pastoral, method Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
pastoral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
pedagogics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
petitions of the lords prayer, fifth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
petitions of the lords prayer, fourth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
petitions of the lords prayer, sixth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
petitions of the lords prayer, we Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
pharisees, torah-sages, pharisaic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
physician, jesus as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 85
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
platonism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263, 265
plot structure Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
polemic Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
poverty Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
prayer, effect of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
prayer, function of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
prayer, instructions about Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 163
prayer, persistence in Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
prayer, place of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
prayer, teaching of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 85
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14, 85, 163, 164
prayers Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
progymnasmata, compressing fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
promise Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
prophecy, of jesus, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211, 212
prophet Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 163
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 104, 105
protestants Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
pseudo-clementines Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
purchase/ ransom Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
pythagoreanism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
qumran, yahad Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
qumran Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 84
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 507
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
reconciliation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
redaction, compressing and paraphrasing fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211
resurrection, of believers Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
revelation, responses to divine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
rhetography Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
rhetology Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
rhetorical dialect Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
rhetorolect, apocalyptic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
rhetorolect Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
ritual, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
ritual Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 369
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103, 104
rivalry, rival group Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
rivalry Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
romans Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 14
réplique finale Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 331
samaritans Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
satan Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211, 212
scribe, scribal sage Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 212
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 212
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211, 212
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
shmoneh esreh (eighteen benedictions) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
short prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262, 263
sickness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
signs of jesus, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 212
sin, sinner Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163
sinai, sinaitic law Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
sinai Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 118
sociorhetorical interpretation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
son Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
sons/children of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
soul Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 457, 468, 469, 470, 474, 505, 515
spirit, holy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
stoicism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114
strabo Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 505
synagogues Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
synoptic, gospels Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 507
teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 85
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
teaching, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211
temple Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 105
temptation, of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 164
temptation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
textual transmission Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
tisτις (pronomina indefinita), as characteristic of luke Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 298
tisτις (pronomina indefinita), as fable genre marker Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 298
tobit Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 85
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
trust Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 163, 164
twin fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 468, 469, 470, 474
two ways (tractate of) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 507
verbosity Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245
villages Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 263, 265
words, as basis of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 211
worship Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 85
εὕρεσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 407
κατάληψις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 407
πεπαιδευμένος\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
ἀνάπαυσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 407
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87