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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 12.35-12.40


Ἔστωσαν ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοιLet your loins be girded and your lamps burning.


καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον ἑαυτῶν πότε ἀναλύσῃ ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος εὐθέως ἀνοίξωσιν αὐτῷ.Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him.


μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντας· ἀμὴν λέγω ὑμῖν ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτοὺς καὶ παρελθὼν διακονήσει αὐτοῖς.Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them.


κἂν ἐν τῇ δευτέρᾳ κἂν ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ καὶ εὕρῃ οὕτως, μακάριοί εἰσιν ἐκεῖνοι.They will be blessed if he comes in the second or third watch, and finds them so.


τοῦτο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ ὥρᾳ ὁ κλεπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἀφῆκεν διορυχθῆναι τὸν οἶκον αὐτοῦ.But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into.


καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. Εἶπεν δὲ ὁ Πέτρος ΚύριεTherefore be ready also, for the Son of Man is coming in an hour that you don't expect him.


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

20 results
1. Hebrew Bible, Exodus, 12.11 (9th cent. BCE - 3rd cent. BCE)

12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover."
2. Hebrew Bible, Genesis, 9.6 (9th cent. BCE - 3rd cent. BCE)

9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man."
3. Hebrew Bible, Proverbs, 1.17 (9th cent. BCE - 3rd cent. BCE)

1.17. כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃ 1.17. For in vain the net is spread in the eyes of any bird;"
4. Hebrew Bible, Psalms, 9.7 (9th cent. BCE - 3rd cent. BCE)

9.7. הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח וְעָרִים נָתַשְׁתָּ אָבַד זִכְרָם הֵמָּה׃ 9.7. O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished."
5. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you."
6. New Testament, 1 Peter, 1.13 (1st cent. CE - 1st cent. CE)

1.13. Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ --
7. New Testament, 1 Thessalonians, 4.17, 5.17 (1st cent. CE - 1st cent. CE)

4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.17. Pray without ceasing.
8. New Testament, 2 Corinthians, 11.14 (1st cent. CE - 1st cent. CE)

9. New Testament, Acts, 1.2-1.11, 2.31, 2.36, 3.18, 3.20, 5.42, 8.5, 9.22, 10.24, 10.36, 14.8-14.18, 14.22, 16.20-16.21, 17.3, 17.6-17.7, 17.16-17.34, 18.5, 18.28, 19.23-19.41, 24.15, 26.22-26.23, 28.3-28.10 (1st cent. CE - 2nd cent. CE)

1.2. until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 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? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.20. and that he may send Christ Jesus, who was ordained for you before 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 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. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this. 17.33. Thus Paul went out from among them. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 19.23. About that time there arose no small stir concerning the Way. 19.24. For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen 19.25. whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26. You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships. 19.28. When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians! 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. 19.30. When Paul wanted to enter in to the people, the disciples didn't allow him. 19.31. Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.33. They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians! 19.35. When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn't know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? 19.36. Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. 19.37. For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38. If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 19.41. When he had thus spoken, he dismissed the assembly. 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. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him. 28.9. Then when this was done, the rest also that had diseases in the island came, and were cured. 28.10. They also honored us with many honors, and when we sailed, they put on board the things that we needed.
10. New Testament, Apocalypse, 3.20, 4.5, 14.1-14.5, 19.8-19.9, 21.3 (1st cent. CE - 1st cent. CE)

3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.5. In their mouth was found no lie, for they are blameless. 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God.
11. New Testament, Ephesians, 1.13, 4.15, 4.21, 4.24-4.25, 5.9, 5.32, 6.10-6.20 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: 6.19. on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel 6.20. for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
12. New Testament, Galatians, 4.7 (1st cent. CE - 1st cent. CE)

4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ.
13. New Testament, Romans, 11.2 (1st cent. CE - 1st cent. CE)

11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel:
14. New Testament, Luke, 1.69, 2.11, 2.26, 2.29-2.30, 3.15, 4.18, 4.41, 5.18, 5.20, 5.24-5.25, 5.27-5.32, 6.39-6.49, 7.36-7.50, 9.20, 10.20, 10.25-10.37, 11.5-11.10, 11.31, 11.37-11.52, 12.8-12.22, 12.28, 12.32-12.34, 12.36-12.50, 12.54-12.56, 13.1-13.9, 14.7-14.24, 14.28-14.32, 15.7-15.32, 16.1-16.14, 16.19-16.31, 17.21-17.24, 17.27-17.28, 17.30-17.37, 18.1-18.30, 19.11-19.27, 20.9-20.19, 20.27-20.38, 21.5-21.31, 21.33, 21.36, 22.30, 22.67, 24.26-24.27, 24.46 (1st cent. CE - 1st cent. CE)

1.69. And has raised up a horn of salvation for us in the house of his servant David 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.29. Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 5.25. Immediately he rose up before them, and took up that which he was laying on, and departed to his house, glorifying God. 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 5.28. He left everything, and rose up and followed him. 5.29. Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 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. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.31. The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9. but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.12. for the Holy Spirit will teach you in that same hour what you must say. 12.13. One of the multitude said to him, "Teacher, tell my brother to divide the inheritance with me. 12.14. But he said to him, "Man, who made me a judge or an arbitrator over you? 12.15. He said to them, "Beware! Keep yourselves from covetousness, for a man's life doesn't consist of the abundance of the things which he possesses. 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.39. But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into. 12.40. Therefore be ready also, for the Son of Man is coming in an hour that you don't expect him. 12.41. Peter said to him, "Lord, are you telling this parable to us, or to everybody? 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.43. Blessed is that servant whom his lord will find doing so when he comes. 12.44. Truly I tell you, that he will set him over all that he has. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 12.47. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes 12.48. but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked. 12.49. I came to throw fire on the earth. I wish it were already kindled. 12.50. But I have a baptism to be baptized with, and how distressed I am until it is accomplished! 12.54. He said to the multitudes also, "When you see a cloud rising from the west, immediately you say, 'A shower is coming,' and so it happens. 12.55. When a south wind blows, you say, 'There will be a scorching heat,' and it happens. 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 14.12. He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 14.13. But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.' 14.28. For which of you, desiring to build a tower, doesn't first sit down and count the cost, to see if he has enough to complete it? 14.29. Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him 14.30. saying, 'This man began to build, and wasn't able to finish.' 14.31. Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 14.32. Or else, while the other is yet a great way off, he sends an envoy, and asks for conditions of peace. 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.8. Or what woman, if she had ten drachma coins, if she lost one drachma, wouldn't light a lamp, sweep the house, and seek diligently until she found it? 15.9. When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost.' 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 16.14. The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 17.22. He said to the disciples, "The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it. 17.23. They will tell you, 'Look, here!' or 'Look, there!' Don't go away, nor follow after them 17.24. for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 17.30. It will be the same way in the day that the Son of Man is revealed. 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 17.32. Remember Lot's wife! 17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 17.35. There will be two women grinding together. The one will be taken, and the other will be left. 17.37. They answering, asked him, "Where, Lord?"He said to them, "Where the body is, there will the vultures also be gathered together. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.15. They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.19. Jesus asked him, "Why do you call me good? No one is good, except one -- God. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 18.21. He said, "I have observed all these things from my youth up. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.26. Those who heard it said, "Then who can be saved? 18.27. But he said, "The things which are impossible with men are possible with God. 18.28. Peter said, "Look, we have left everything, and followed you. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19.13. He called ten servants of his, and gave them ten minas, and told them, 'Conduct business until I come.' 19.14. But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' 19.15. It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 19.16. The first came before him, saying, 'Lord, your mina has made ten more minas.' 19.17. He said to him, 'Well done, you good servant! Because you were found faithful in a very little, you shall have authority over ten cities.' 19.18. The second came, saying, 'Your mina, Lord, has made five minas.' 19.19. So he said to him, 'And you are to be over five cities.' 19.20. Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief 19.21. for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.' 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 19.24. He said to those who stood by, 'Take the mina away from him, and give it to him who has the ten minas.' 19.25. They said to him, 'Lord, he has ten minas!' 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 19.27. But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28. They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29. There were therefore seven brothers. The first took a wife, and died childless. 20.30. The second took her as wife, and he died childless. 20.31. The third took her, and likewise the seven all left no children, and died. 20.32. Afterward the woman also died. 20.33. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.33. Heaven and earth will pass away, but my words will by no means pass away. 21.36. Therefore be watchful all the time, asking that you may be counted worthy to escape all these things that will happen, and to stand before the Son of Man. 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day
15. New Testament, Mark, 4.24, 8.11-8.12, 12.1-12.12, 12.25, 13.24-13.25, 13.32-13.37 (1st cent. CE - 1st cent. CE)

4.24. He said to them, "Take heed what you hear. With whatever measure you measure, it will be measured to you, and more will be given to you who hear. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch.
16. New Testament, Matthew, 5.13-5.14, 6.19-6.21, 8.11, 9.14-9.15, 12.38-12.42, 18.12-18.14, 19.28-19.29, 21.33-21.46, 22.7, 22.9, 22.11-22.14, 24.29, 24.37-24.39, 24.42-24.51, 25.1-25.30, 28.2 (1st cent. CE - 1st cent. CE)

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. 5.14. You are the light of the world. A city located on a hill can't be hidden. 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. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 9.14. Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast? 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 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. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 21.33. Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 21.34. When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit. 21.35. The farmers took his servants, beat one, killed another, and stoned another. 21.36. Again, he sent other servants more than the first: and they treated them the same way. 21.37. But afterward he sent to them his son, saying, 'They will respect my son.' 21.38. But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.' 21.39. So they took him, and threw him out of the vineyard, and killed him. 21.40. When therefore the lord of the vineyard comes, what will he do to those farmers? 21.41. They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season. 21.42. Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, The same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?' 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 21.44. He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust. 21.45. When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. 21.46. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 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. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.37. As the days of Noah were, so will be the coming of the Son of Man. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark 24.39. and they didn't know until the flood came, and took them all away, so will be the coming of the Son of Man. 24.42. Watch therefore, for you don't know in what hour your Lord comes. 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. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it.
17. Anon., Leviticus Rabba, 34.3 (2nd cent. CE - 5th cent. CE)

34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 34.3. Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!..."
18. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

3b. בחדתי,ותיפוק ליה משום מזיקין בתרי,אי בתרי חשד נמי ליכא בתרי ופריצי.,מפני המפולת ותיפוק ליה משום חשד ומזיקין,בתרי וכשרי.,מפני המזיקין ותיפוק ליה מפני חשד ומפולת,בחורבה חדתי ובתרי וכשרי, אי בתרי מזיקין נמי ליכא,במקומן חיישינן ואי בעית אימא לעולם בחד ובחורבה חדתי דקאי בדברא דהתם משום חשד ליכא דהא אשה בדברא לא שכיחא ומשום מזיקין איכא:,תנו רבנן ארבע משמרות הוי הלילה דברי רבי רבי נתן אומר שלש,מאי טעמא דרבי נתן דכתיב (שופטים ז)ויבא גדעון ומאה איש אשר אתו בקצה המחנה ראש האשמורת התיכונה תנא אין תיכונה אלא שיש לפניה ולאחריה,ורבי מאי תיכונה אחת מן התיכונה שבתיכונות,ורבי נתן מי כתיב תיכונה שבתיכונות תיכונה כתיב,מאי טעמיה דרבי אמר רב זריקא אמר רבי אמי אמר רבי יהושע בן לוי כתוב אחד אומר (תהלים קיט)חצות לילה אקום להודות לך על משפטי צדקך וכתוב אחד אומר (שם)קדמו עיני אשמורות הא כיצד ארבע משמרות הוי הלילה,ורבי נתן סבר לה כרבי יהושע דתנן רבי יהושע אומר עד שלש שעות שכן דרך מלכים לעמוד בשלש שעות שית דליליא ותרתי דיממא הוו להו שתי משמרות,רב אשי אמר משמרה ופלגא נמי משמרות קרו להו:,ואמר רבי זריקא אמר רבי אמי אמר רבי יהושע בן לוי אין אומרין בפני המת אלא דבריו של מת,אמר רבי אבא בר כהנא לא אמרן אלא בדברי תורה אבל מילי דעלמא לית לן בה,ואיכא דאמרי אמר רבי אבא בר כהנא לא אמרן אלא [אפילו] בדברי תורה וכל שכן מילי דעלמא:,ודוד בפלגא דליליא הוה קאי מאורתא הוה קאי דכתיב (תהלים קיט)קדמתי בנשף ואשועה וממאי דהאי נשף אורתא הוא דכתיב (משלי ז)בנשף בערב יום באישון לילה ואפילה,אמר רב אושעיא אמר רבי אחא הכי קאמר (דוד) מעולם לא עבר עלי חצות לילה בשינה.,רבי זירא אמר עד חצות לילה היה מתנמנם כסוס מכאן ואילך היה מתגבר כארי רב אשי אמר עד חצות לילה היה עוסק בדברי תורה מכאן ואילך בשירות ותשבחות., ונשף אורתא הוא הא נשף צפרא הוא דכתיב (שמואל א ל)ויכם דוד מהנשף ועד הערב למחרתם מאי לאו מצפרא ועד ליליא,לא מאורתא ועד אורתא,אי הכי לכתוב מהנשף ועד הנשף או מהערב ועד הערב,אלא אמר רבא תרי נשפי הוו נשף ליליא ואתי יממא נשף יממא ואתי ליליא.,ודוד מי הוה ידע פלגא דליליא אימת השתא משה רבינו לא הוה ידע דכתיב (שמות יא) כחצות הלילה אני יוצא בתוך מצרים,מאי כחצות אילימא דאמר ליה קודשא בריך הוא כחצות מי איכא ספיקא קמי שמיא אלא דאמר ליה (למחר) בחצות (כי השתא) ואתא איהו ואמר כחצות אלמא מספקא ליה ודוד הוה ידע,דוד סימנא הוה ליה דאמר רב אחא בר ביזנא אמר רבי שמעון חסידא כנור היה תלוי למעלה ממטתו של דוד וכיון שהגיע חצות לילה בא רוח צפונית ונושבת בו ומנגן מאליו מיד היה עומד ועוסק בתורה עד שעלה עמוד השחר כיון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה אמר להם לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחוליתו אמר להם לכו ופשטו ידיכם בגדוד,מיד יועצים באחיתופל ונמלכין בסנהדרין ושואלין באורים ותומים,אמר רב יוסף מאי קרא (דכתיב) (דברי הימים א כז)ואחרי אחיתופל בניהו בן יהוידע ואביתר ושר צבא למלך יואב,אחיתופל זה יועץ וכן הוא אומר (שמואל ב טז) ועצת אחיתופל אשר יעץ בימים ההם כאשר ישאל (איש) בדבר האלהים 3b. The Gemara answers: This ihalakhaapplies even binthe case of a bnew,sturdy ruin, where there is no danger of collapse. Therefore, the reason because of suspicion is cited in order to warn one not to enter a new ruin as well.,The Gemara continues to object: bAnd let this ihalakha bbe derived because of demons?The Gemara answers: Demons are only a threat to individuals, so because of demons would not apply to a case bwhere twopeople enter a ruin together.,The Gemara objects: But bif there are twopeople entering a ruin together, then bthere is no suspicion either.There is no prohibition against two men to be alone with a woman as, in that case, there is no suspicion of untoward behavior. Consequently, if two men enter a ruin together, there is no room for suspicion. The Gemara answers: If btwo individualsknown to be bimmoralenter together, there is suspicion even though there are two of them.,The Gemara considers why bbecause of collapseis necessary. bLetthe prohibition bbe derived from suspicion and demons. /b,The Gemara responds: There are times when this reason is necessary, e.g., when btwo upstanding individualsenter a ruin together. Although there is neither concern of suspicion nor of demons, there remains concern lest the ruin collapse.,The Gemara considers the third reason, bbecause of demons.Why is it necessary to include: Because of demons? bLetthe prohibition bbe derived from suspicion and collapse. /b,The Gemara responds: There are cases where this is the only concern, for example where it is a bnewruin into which btwo upstandingindividuals enter, so there is neither concern lest it collapse nor of suspicion.,The Gemara points out, however, that bif there are two people, there is also noconcern of bdemons.As such, the question remains: In what case can demons be the sole cause not to enter a ruin?,The Gemara responds: Generally speaking, two individuals need not be concerned about demons; but, if they are bin their place,i.e., a place known to be haunted by demons (see Isaiah 13:21), bwe are concernedabout demons even with two people. bAnd if you wish, sayinstead: bActually,this refers btothe case of ban individualentering ba new ruin located in a field. There, there is no suspicion, asfinding ba woman in the field is uncommon;and since it is a new ruin, there is no danger of collapse. bHowever, there isstill concern of bdemons. /b, bThe Sages taughtin a iTosefta /i: bThe night is comprised of four watches;this is bthe statement of RabbiYehuda HaNasi. bRabbi Natan says:The night is comprised of bthreewatches.,The Gemara explains: bWhat is Rabbi Natan’s reasoning? As it is written: “And Gideon, and the one hundred men who were with him, came to the edge of camp at the beginning of the middle watch”(Judges 7:19). bIt was taughtin the iTosefta /i: bMiddle means nothing other thanthat bthere is one before it and one after it.From the fact that the verse refers to a middle watch, the fact that the night is comprised of three watches may be inferred., bAndwhat does bRabbiYehuda HaNasi say about this proof? He argues that it is inconclusive, as one could say: To bwhatdoes bmiddlerefer? It refers to bone of thetwo bmiddlewatches., bAndhow would bRabbi Natanrespond? He would say: Despite Rabbi Yehuda HaNasi’s objection, bis: One of the middlewatches, bwrittenin the verse? bThe middlewatch bis written.This indicates that the night is comprised of only three watches., bWhat is RabbiYehuda HaNasi’s breasoning? Rabbi Zerika saidthat bRabbi Ami saidthat bRabbi Yehoshua ben Levi said: RabbiYehuda HaNasi’s opinion is based on a comparison of two verses. bOne verse says: “At midnight I rise to give thanks for Your righteous laws”(Psalms 119:62), band the other verse says: “My eyes forestall the watches,that I will speak of Your word” (Psalms 119:148). Taken together, these verses indicate that their author, King David, rose at midnight, two watches before dawn, in order to study Torah. bHow is itpossible to reconcile these two verses? Only if bthere are four watches in the nightdoes one who rises two watches before dawn rise at midnight., bAndhow does bRabbi Natanreconcile these two verses? He bholds in accordance withthe opinion of bRabbi Yehoshua, for we learnedin a mishna that bRabbi Yehoshua says:One is permitted to recite the morning iShemaduring the time when people rise, buntil the third hourof the day, bas it is the custom of kings to rise during the third hour.Since it is customary for kings to rise during the third hour of the day, if David rose at midnight, he would be awake for bsix hours of the night and two hours of the day,which amounts to btwo watches.Therefore King David could say that he “forestalls the watches,” as he rose two watches before the rest of the kings in the world., bRav Ashi saidthat the verses can be reconciled in accordance with Rabbi Natan’s opinion in another way: bOne and one-half watches are still called watchesin plural. Therefore King David could rise at midnight yet maintain that he “forestalls the watches.”,Following this discussion, another ihalakhathat bRabbi Zerika saidthat bRabbi Ami saidthat bRabbi Yehoshua ben Levi saidis cited: bBefore the dead, one may speak only of matters relating to the dead,as speaking of other matters appears to be contemptuous of the deceased, underscoring that he is unable to talk while those around him can. Therefore, one must remain fully engaged in matters relating to him.,Two traditions exist with regard to the details of this ihalakhain the name of Rabbi Abba bar Kahana. According to one version, bRabbi Abba bar Kahana said:This ihalakha bwas only said with regard to matters of Torah.Speaking of bother matters, however, is notprohibited, since no contempt is expressed for the deceased by the fact that he is unable to speak of such topics., bOthers sayanother version of this ihalakhain the name of Rabbi Abba bar Kahana: This ihalakha bwas said even with regard to matters of Torah, and all the more so with regard to other matters.If one must refrain from speaking of matters of Torah, regarding which one is commanded to speak, and limit himself to matters concerning the deceased, all the more so should he refrain from speaking of other matters, regarding which one is not commanded to speak.,Incidental to the Gemara’s mention of King David, other sources are cited that describe his actions. Regarding that which was cited above, that he would rise in the middle of the night in order to serve his Creator, the Gemara asks: bDid David rise at midnight? He rose in the evening. As it is written: “I rose with the ineshefand cried,I hoped for Your word” (Psalms 119:147). bAnd howdo we know bthat this ineshefis the evening? As it is written: “In the ineshef /i, in the evening of the day, in the blackness of night and the darkness”(Proverbs 7:9). Apparently, King David did indeed rise when it was still evening.,The Gemara suggests several ways to resolve this contradiction. bRabbi Oshaya saidthat bRabbi Aḥa said: David said as follows: Midnight never passed me by in my sleep.Sometimes I fulfilled the verse, “I rose with the ineshefand cried,” but I always, at least, fulfilled the verse, “At midnight I rise to give thanks for Your righteous laws.”, bRabbi Zeira said: Until midnight,David bwould doze like a horse,as a horse dozes, but never sleeps deeply. bFrommidnight bon, he would gain the strength of a lion. Rav Ashi said: Until midnight, he would study Torah,as it is written: “I rose with the ineshefand cried, I hoped for Your word,” band frommidnight bon,he would engage in bsongs and praise,as it is written: “At midnight I rise to give thanks.”,To this point, the discussion has been based on the assumption that ineshefmeans evening. The Gemara asks: bDoes ineshef /ireally bmean evening? Doesn’t ineshefmean morning? As it is written: “And David slew them from the ineshefuntil the evening of the next day”(I Samuel 30:17). bDoesn’tthis verse mean bfrom the morning until the night,in which case ineshefmust mean morning?,The Gemara responds: bNo,this verse means that David slew them bfromone bevening untilthe next bevening. /b,The Gemara rejects this response: bIf so, letthe verse bbe written: From the ineshefuntil the ineshef /i, or from the evening until the evening.Why would the verse employ two different terms for a single concept?, bRather, Rava said: There are twotimes referred to as ineshef /i,and the word can refer to either evening or morning. iNeshefmust be understood in accordance with its Aramaic root: bThe night movespast b[ineshaf] band the day arrives, and the day movespast [ ineshaf] band the night arrives. /b,When King David said: At midnight I rise, the assumption is that he rose precisely at midnight. The Gemara asks: bDid David knowexactly bwhen it was midnight? Even Moses our teacher did not knowexactly when it was midnight. How do we know this about Moses? bAs it is writtenthat he said to Pharaoh: “Thus said the Lord: bAbout midnight, I will go out into the midst of Egypt”(Exodus 11:4). The word about indicates that it was only an approximation.,The Gemara clarifies: bWhatis the meaning of the expression: bAbout midnight?Did Moses say it or did God say it? bIf we saythat bthe Holy One, Blessed be He, Himself, said: About midnight, toMoses, bis there doubt beforeGod in bheaven? Rather,this must be understood as follows: bGod toldMoses: bAt midnight, butfrom the fact that bwhenMoses bcameto Pharaoh bhe said: About midnight; apparently /b, Moses bwas uncertainabout the exact moment of midnight. Moses, the greatest of all the prophets, was uncertain, and bDavid knew? /b,The Gemara offers several answers to this question: br bDavid had a signindicating when bit was midnight.As bRav Aḥa bar Bizna saidthat bRabbi Shimon Ḥasida said: A lyre hung over David’s bed, and once midnight arrived, the northernmidnight bwind would come andcause bthe lyre to play on its own.David bwould immediately risefrom his bed band study Torah until the first rays of dawn. br bOnce dawnarrived, bthe Sages of Israel enteredto advise bhimwith regard to the various concerns of the nation and the economy. bThey said to him: Our master, the king, your nation requires sustece. br bHe said: Go and sustain one another,provide each other with whatever is lacking. brThe Sages of Israel bresponded to himwith a parable: bA single handfulof food bdoes not satisfy a lion, and a pitwill bnotbe bfilledmerely bfromthe rain that falls directly into bits mouth,but other water must be piped in ( ige’onim /i). So too, the nation cannot sustain itself using its own resources. brKing David btold them: Go and take up arms with the troopsin battle in order to expand our borders and provide our people with the opportunity to earn a livelihood.,The Sages bimmediately seek advice from Ahitophelto determine whether or not it was appropriate to go to war at that time and how they should conduct themselves, band they consult the Sanhedrinin order to receive the requisite license to wage a war under those circumstances ( iTosefot HaRosh /i). bAnd they ask the iUrim VeTummim /iwhether or not they should go to war, and whether or not they would be successful., bRav Yosef said:Upon bwhat verseis this iaggadabased? bAs it is written: “And after Ahitophel was Yehoyada son of Benayahu and Evyatar, and the general of the king’s army, Yoav”(I Chronicles 27:34).,The individuals named in this verse correspond with the roles in the iaggadaas follows: bAhitophel is the adviserwhose advice they sought first with regard to going to war, band so it says: “Now the counsel of Ahitophel, which he counseled in those days, was as a man who inquires of the word of God;so was the counsel of Ahitophel both with David and with Absalom” (II Samuel 16:23).
19. Origen, Homilies On Judges, 1.1 (3rd cent. CE - 3rd cent. CE)

20. Anon., Avot Derabbi Nathan B, 30 (6th cent. CE - 8th cent. CE)



Subjects of this text:

subject book bibliographic info
acts and racial discourse Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts and the roman empire Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts and universalism Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
aggada Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 256
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) 454
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) 503
anointing Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 352
antigonos from socho Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
ascetic(ism) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 352
asyndeton Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
avengement/vengeance/vindication/wrath (gods) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
basilides Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 514
blasphemy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
celibacy, celibate Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 352
contract, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
day of judgement, last judgement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 302, 314
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 191, 302
dreams Crabb, Luke/Acts and the End of History (2020) 191
easter, date of Esler, The Early Christian World (2000) 485
egypt, egyptian, elect, community of, suffering of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
entrustedness, of community members with specific roles Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
entrustedness, of slaves in parables Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
exegesis, heresy as erroneous exegesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 514
exodus from egypt Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
gender Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 352
general Crabb, Luke/Acts and the End of History (2020) 302
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
graeco-roman (law/custom) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 256, 257
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 256, 257
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 514
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 256, 257
jerusalem Crabb, Luke/Acts and the End of History (2020) 323
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
judgement, final Crabb, Luke/Acts and the End of History (2020) 245, 302, 314
light deSilva, Ephesians (2022) 322
liturgical year, before council of nicaea Esler, The Early Christian World (2000) 485
lukan fable collection, arrangement in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
lukan fable collection, asyndeton in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
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) 503
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454, 503, 515
marriage, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 348
marriage Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
meiri, r. menahem Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
messianic woes Crabb, Luke/Acts and the End of History (2020) 302
midrash Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 247, 257
military imagery deSilva, Ephesians (2022) 322
moment Crabb, Luke/Acts and the End of History (2020) 191
narrativity, breakdown of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
necessity Crabb, Luke/Acts and the End of History (2020) 323
of jesus Crabb, Luke/Acts and the End of History (2020) 329
origen, tension between exclusive and inclusive accounts of heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 514
parables (genre) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
parables of the end time Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
parousia, delay of Crabb, Luke/Acts and the End of History (2020) 314, 323, 326
passover haggadah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
periodisation of history Crabb, Luke/Acts and the End of History (2020) 323, 326, 329
pesah Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 256
politics, of luke/acts Crabb, Luke/Acts and the End of History (2020) 323
portents Crabb, Luke/Acts and the End of History (2020) 191
post-mortem reward or punishment Crabb, Luke/Acts and the End of History (2020) 302
prayer, before nicaea Esler, The Early Christian World (2000) 485
prophecy, prophets, prophetic books Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 366
q (sayings source) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 348
redaction criticism Crabb, Luke/Acts and the End of History (2020) 302
repentance Crabb, Luke/Acts and the End of History (2020) 245, 326, 329
resistant readings Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
reversal Crabb, Luke/Acts and the End of History (2020) 302
rhetoric Crabb, Luke/Acts and the End of History (2020) 302
righteousness deSilva, Ephesians (2022) 322
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
shimshon from sens, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 256
slavery Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
son of man (generic, man, born of woman), sons of man Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454, 503, 515
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
spiritual, spirituality Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 366
stewardship Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 503
suffering Crabb, Luke/Acts and the End of History (2020) 245, 326, 329
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 352, 366
synagogue Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
temporal terminology\n, καιρός Crabb, Luke/Acts and the End of History (2020) 323
temporal terminology\n, χρόνος Crabb, Luke/Acts and the End of History (2020) 323
theodicy Crabb, Luke/Acts and the End of History (2020) 245
therapeutic trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 294
truth deSilva, Ephesians (2022) 322
unity deSilva, Ephesians (2022) 322
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 514
vaticinium ex eventu Crabb, Luke/Acts and the End of History (2020) 191, 326
vindication of the righteous Crabb, Luke/Acts and the End of History (2020) 245, 302
virgin(al), virginity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 348
wedding' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 366
wedding Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 348, 352
worship, before council of nicaea Esler, The Early Christian World (2000) 485
εὐχή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 514