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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 14.21-14.23


καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε.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.'


καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν.The servant said, 'Lord, it is done as you commanded, and there is still room.'


καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος·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.


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

42 results
1. Hebrew Bible, Deuteronomy, 21.18-21.21 (9th cent. BCE - 3rd cent. BCE)

21.18. כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃ 21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ 21.18. If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them;" 21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;" 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’" 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear."
2. Hebrew Bible, Genesis, 39.4 (9th cent. BCE - 3rd cent. BCE)

39.4. וַיִּמְצָא יוֹסֵף חֵן בְּעֵינָיו וַיְשָׁרֶת אֹתוֹ וַיַּפְקִדֵהוּ עַל־בֵּיתוֹ וְכָל־יֶשׁ־לוֹ נָתַן בְּיָדוֹ׃ 39.4. And Joseph found favour in his sight, and he ministered unto him. And he appointed him overseer over his house, and all that he had he put into his hand."
3. Hebrew Bible, Job, 42.5-42.17 (9th cent. BCE - 3rd cent. BCE)

42.5. לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ׃ 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.8. וְעַתָּה קְחוּ־לָכֶם שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל־עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם־פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃ 42.9. וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי צֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם יְהוָה וַיִּשָּׂא יְהוָה אֶת־פְּנֵי אִיּוֹב׃ 42.11. וַיָּבֹאוּ אֵלָיו כָּל־אֶחָיו וְכָל־אחיתיו [אַחְיוֹתָיו] וְכָל־יֹדְעָיו לְפָנִים וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיָּנֻדוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל־הָרָעָה אֲשֶׁר־הֵבִיא יְהוָה עָלָיו וַיִּתְּנוּ־לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד׃ 42.12. וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃ 42.13. וַיְהִי־לוֹ שִׁבְעָנָה בָנִים וְשָׁלוֹשׁ בָּנוֹת׃ 42.14. וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃ 42.15. וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃ 42.16. וַיְחִי אִיּוֹב אַחֲרֵי־זֹאת מֵאָה וְאַרְבָּעִים שָׁנָה וירא [וַיִּרְאֶה] אֶת־בָּנָיו וְאֶת־בְּנֵי בָנָיו אַרְבָּעָה דֹּרוֹת׃ 42.17. וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃ 42.5. I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee;" 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes." 42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath." 42.8. Now therefore, take unto you seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you; for him will I accept, that I do not unto you aught unseemly; for ye have not spoken of Me the thing that is right, as my servant Job hath.’" 42.9. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them; and the LORD accepted Job." 42.10. And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before." 42.11. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house; and they bemoaned him, and comforted him concerning all the evil that the LORD had brought upon him; every man also gave him a piece of money, and every one a ring of gold." 42.12. So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. ." 42.13. He had also seven sons and three daughters." 42.14. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch." 42.15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren." 42.16. And after this Job lived a hundred and forty years, and saw his sons, and his sons’sons, even four generations." 42.17. So Job died, being old and full of days."
4. Hebrew Bible, Proverbs, 9.3, 9.5, 9.17-9.18 (9th cent. BCE - 3rd cent. BCE)

9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.17. מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃ 9.18. וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃ 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.17. ’Stolen waters are sweet, And bread eaten in secret is pleasant.’" 9.18. But he knoweth not that the shades are there; that her guests are in the depths of the nether-world."
5. Hebrew Bible, Psalms, 4.7, 13.5, 51.5, 51.7, 82.8, 94.2 (9th cent. BCE - 3rd cent. BCE)

4.7. רַבִּים אֹמְרִים מִי־יַרְאֵנוּ טוֹב נְסָה־עָלֵינוּ אוֹר פָּנֶיךָ יְהוָה׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 82.8. קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי־אַתָּה תִנְחַל בְּכָל־הַגּוֹיִם׃ 94.2. הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃ 94.2. הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃ 4.7. Many there are that say: 'Oh that we could see some good!' LORD, lift Thou up the light of Thy countece upon us." 51.5. For I know my transgressions; And my sin is ever before me." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 82.8. Arise, O God, judge the earth; for Thou shalt possess all the nations." 94.2. Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense."
6. Hebrew Bible, 1 Samuel, 1.1 (8th cent. BCE - 5th cent. BCE)

1.1. וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל־יְהוָה וּבָכֹה תִבְכֶּה׃ 1.1. וַיְהִי אִישׁ אֶחָד מִן־הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן־יְרֹחָם בֶּן־אֱלִיהוּא בֶּן־תֹּחוּ בֶן־צוּף אֶפְרָתִי׃ 1.1. Now there was a certain man of Ramatayim-żofim, in mount Efrayim, and his name was Elqana, the son of Yeroĥam, the son of Elihu the son of Toĥu, the son of Żuf, an Efratite:"
7. Hebrew Bible, Isaiah, 2.4 (8th cent. BCE - 5th cent. BCE)

2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more."
8. Hebrew Bible, Jeremiah, 25.31 (8th cent. BCE - 5th cent. BCE)

25.31. בָּא שָׁאוֹן עַד־קְצֵה הָאָרֶץ כִּי רִיב לַיהוָה בַּגּוֹיִם נִשְׁפָּט הוּא לְכָל־בָּשָׂר הָרְשָׁעִים נְתָנָם לַחֶרֶב נְאֻם־יְהוָה׃ 25.31. A noise is come even to the end of the earth; For the LORD hath a controversy with the nations, He doth plead with all flesh; As for the wicked, He hath given them to the sword, Saith the LORD."
9. Hebrew Bible, Ezekiel, 34.17-34.31 (6th cent. BCE - 5th cent. BCE)

34.17. וְאַתֵּנָה צֹאנִי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי שֹׁפֵט בֵּין־שֶׂה לָשֶׂה לָאֵילִים וְלָעַתּוּדִים׃ 34.18. הַמְעַט מִכֶּם הַמִּרְעֶה הַטּוֹב תִּרְעוּ וְיֶתֶר מִרְעֵיכֶם תִּרְמְסוּ בְּרַגְלֵיכֶם וּמִשְׁקַע־מַיִם תִּשְׁתּוּ וְאֵת הַנּוֹתָרִים בְּרַגְלֵיכֶם תִּרְפֹּשׂוּן׃ 34.19. וְצֹאנִי מִרְמַס רַגְלֵיכֶם תִּרְעֶינָה וּמִרְפַּשׂ רַגְלֵיכֶם תִּשְׁתֶּינָה׃ 34.21. יַעַן בְּצַד וּבְכָתֵף תֶּהְדֹּפוּ וּבְקַרְנֵיכֶם תְּנַגְּחוּ כָּל־הַנַּחְלוֹת עַד אֲשֶׁר הֲפִיצוֹתֶם אוֹתָנָה אֶל־הַחוּצָה׃ 34.22. וְהוֹשַׁעְתִּי לְצֹאנִי וְלֹא־תִהְיֶינָה עוֹד לָבַז וְשָׁפַטְתִּי בֵּין שֶׂה לָשֶׂה׃ 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 34.25. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם וְהִשְׁבַּתִּי חַיָּה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים׃ 34.26. וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ׃ 34.27. וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃ 34.28. וְלֹא־יִהְיוּ עוֹד בַּז לַגּוֹיִם וְחַיַּת הָאָרֶץ לֹא תֹאכְלֵם וְיָשְׁבוּ לָבֶטַח וְאֵין מַחֲרִיד׃ 34.29. וַהֲקִמֹתִי לָהֶם מַטָּע לְשֵׁם וְלֹא־יִהְיוּ עוֹד אֲסֻפֵי רָעָב בָּאָרֶץ וְלֹא־יִשְׂאוּ עוֹד כְּלִמַּת הַגּוֹיִם׃ 34.31. וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם אֲנִי אֱלֹהֵיכֶם נְאֻם אֲדֹנָי יְהוִה׃ 34.17. And as for you, O My flock, thus saith the Lord GOD: Behold, I judge between cattle and cattle, even the rams and the he-goats." 34.18. Seemeth it a small thing unto you to have fed upon the good pasture, but ye must tread down with your feet the residue of your pasture? and to have drunk of the settled waters, but ye must foul the residue with your feet?" 34.19. And as for My sheep, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet." 34.20. Therefore thus saith the Lord GOD unto them: Behold, I, even I, will judge between the fat cattle and the lean cattle." 34.21. Because ye thrust with side and with shoulder, and push all the weak with your horns, till ye have scattered them abroad;" 34.22. therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle." 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd." 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken." 34.25. And I will make with them a covet of peace, and will cause evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods." 34.26. And I will make them and the places round about My hill a blessing; and I will cause the shower to come down in its season; there shall be showers of blessing." 34.27. And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them." 34.28. And they shall no more be a prey to the nations, neither shall the beast of the earth devour them; but they shall dwell safely, and none shall make them afraid." 34.29. And I will raise up unto them a plantation for renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more." 34.30. And they shall know that I the LORD their God am with them, and that they, the house of Israel, are My people, saith the Lord GOD." 34.31. And ye My sheep, the sheep of My pasture, are men, and I am your God, saith the Lord GOD.’"
10. Hebrew Bible, Ecclesiastes, 12.14 (5th cent. BCE - 2nd cent. BCE)

12.14. כִּי אֶת־כָּל־מַעֲשֶׂה הָאֱלֹהִים יָבִא בְמִשְׁפָּט עַל כָּל־נֶעְלָם אִם־טוֹב וְאִם־רָע׃ br small[סוף דבר הכל נשמע את־האלהים ירא ואת־מצותיו שמור כי־זה כל־האדם] /small 12.14. For God shall bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil. br small[The end of the matter, all having been heard: fear God, and keep His Commandments; for this is the whole man.] /small"
11. New Testament, 1 Peter, 1.4-1.5, 1.7-1.8, 5.8, 5.10-5.11 (1st cent. CE - 1st cent. CE)

1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. 5.10. But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you. 5.11. To him be the glory and the power forever and ever. Amen.
12. New Testament, 1 Corinthians, 2.7, 4.1-4.2, 4.6-4.13, 4.16-4.17, 15.20, 15.52-15.57 (1st cent. CE - 1st cent. CE)

2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 4.8. You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ.
13. New Testament, 1 Thessalonians, 2.12, 4.16-4.17, 5.10 (1st cent. CE - 1st cent. CE)

2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 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. 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
14. New Testament, 1 Timothy, 3.1 (1st cent. CE - 1st cent. CE)

3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work.
15. New Testament, 2 Corinthians, 3.18, 4.4, 4.6, 4.14, 4.17, 5.8, 8.9 (1st cent. CE - 1st cent. CE)

16. New Testament, 2 Thessalonians, 1.4-1.7, 1.11-1.12 (1st cent. CE - 1st cent. CE)

1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; 1.12. that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
17. New Testament, 2 Timothy, 2.12, 3.10-3.14, 4.7-4.8 (1st cent. CE - 1st cent. CE)

2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 3.12. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
18. New Testament, Acts, 1.7, 1.11, 2.31, 2.36, 2.38, 2.41, 3.15, 3.18-3.20, 5.31, 5.35-5.39, 5.42, 8.5, 9.22, 10.6, 10.23-10.24, 10.33, 10.43-10.48, 11.18, 13.27, 14.22, 17.3, 17.6-17.7, 17.30-17.32, 18.5, 18.28, 20.21, 21.16, 24.15, 26.20, 26.22-26.23, 26.28-26.32, 28.7, 28.23-28.28, 28.30 (1st cent. CE - 2nd cent. CE)

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. 1.11. 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. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.35. He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 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. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 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. 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! 17.30. 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. 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. 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. 21.16. Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay. 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. 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 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. 26.28. Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian? 26.29. Paul said, "I pray to God, that whether with little or with much, not only you, but also all that hear me this day, might become such as I am, except for these bonds. 26.30. The king rose up with the governor, and Bernice, and those who sat with them. 26.31. When they had withdrawn, they spoke one to another, saying, "This man does nothing worthy of death or of bonds. 26.32. Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar. 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. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him
19. New Testament, Apocalypse, 21.1-21.5, 21.8 (1st cent. CE - 1st cent. CE)

21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 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. 21.4. He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away. 21.5. He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.
20. New Testament, Colossians, 1.26-1.28, 3.4 (1st cent. CE - 1st cent. CE)

1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory.
21. New Testament, Ephesians, 1.18-1.19, 5.5 (1st cent. CE - 1st cent. CE)

1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
22. New Testament, Galatians, 2.11-2.16, 3.26, 4.1-4.7, 6.8 (1st cent. CE - 1st cent. CE)

2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life.
23. New Testament, Hebrews, 12.28 (1st cent. CE - 1st cent. CE)

12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe
24. New Testament, Philippians, 1.23, 3.21 (1st cent. CE - 1st cent. CE)

1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
25. New Testament, Romans, 1.4, 2.7, 5.5, 5.12, 6.8, 6.23, 8.21, 8.29-8.30, 8.32, 9.23, 13.11-13.14 (1st cent. CE - 1st cent. CE)

1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 6.8. But if we died with Christ, we believe that we will also live with him; 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 13.11. Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
26. New Testament, John, 3.16, 6.44, 8.18, 8.34, 10.30, 15.5 (1st cent. CE - 1st cent. CE)

3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 10.30. I and the Father are one. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.
27. New Testament, Luke, 1.46-1.55, 1.69, 2.11, 2.26, 2.29-2.30, 2.34, 3.4-3.6, 3.15, 4.2-4.4, 4.16-4.30, 4.41, 5.3, 5.27-5.32, 6.20-6.26, 6.39-6.49, 7.9, 7.16, 7.18-7.50, 8.21, 8.52, 9.10-9.17, 9.20, 9.26, 10.1, 10.12, 10.20, 10.25-10.37, 10.39, 10.41, 11.5-11.10, 11.31, 11.37-11.54, 12.13-12.15, 12.32-12.50, 12.54-12.56, 13.1-13.9, 13.28, 14.1-14.20, 14.22-14.32, 14.34, 15.1-15.2, 15.7, 15.10-15.32, 16.1-16.9, 16.19-16.31, 18.1-18.30, 19.1-19.10, 19.26, 19.42, 19.44, 20.27-20.38, 21.19, 21.28, 22.29-22.30, 22.34, 22.67, 23.28, 24.26-24.27, 24.46 (1st cent. CE - 1st cent. CE)

1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 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 2.34. and Simeon blessed them, and said to Mary, his mother, "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 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 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 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. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 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. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 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. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.29. When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 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. 8.21. But he answered them, "My mother and my brothers are these who hear the word of God, and do it. 8.52. All were weeping and mourning her, but he said, "Don't weep. She isn't dead, but sleeping. 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place. 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people. 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each. 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.26. For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 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. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 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. 11.53. As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him; 11.54. lying in wait for him, and seeking to catch him in something he might say, that they might accuse him. 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. 12.32. 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. 12.35. Let your loins be girded and your lamps burning. 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.' 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.2. Behold, a certain man who had dropsy was in front of him. 14.3. Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath? 14.4. But they were silent. He took him, and healed him, and let him go. 14.5. He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day? 14.6. They couldn't answer him regarding these things. 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.' 14.22. 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.' 14.25. Now great multitudes were going with him. He turned and said to them 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 14.27. Whoever doesn't bear his own cross, and come after me, can't be my disciple. 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. 14.34. Salt is good, but if the salt becomes flat and tasteless, with what do you season it? 15.1. Now all the tax collectors and sinners were coming close to him to hear him. 15.2. The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them. 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. 15.10. 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. 16.19. 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.' 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. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. 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. 19.42. saying, "If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation. 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. 21.19. By your endurance you will win your lives. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 22.29. I confer on you a kingdom, even as my Father conferred on me 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. 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 23.28. But Jesus, turning to them, said, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and for your children. 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
28. New Testament, Mark, 4.24, 8.11-8.12, 13.24-13.25, 13.33-13.37 (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. 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. 13.33. 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.
29. New Testament, Matthew, 1.23, 5.13-5.14, 5.45, 6.19-6.21, 8.11, 12.38-12.42, 18.12-18.14, 19.14, 19.28-19.29, 22.1-22.14, 24.29, 24.43-24.51, 25.1-25.46, 26.29 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 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. 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 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 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. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 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. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 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; 24.43. 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.' 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom.
30. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3 (1st cent. CE - 1st cent. CE)

31. Augustine, Confessions, 1.7 (4th cent. CE - 5th cent. CE)

1.7. 11. Hearken, O God! Alas for the sins of men! Man says this, and You have compassion on him; for You created him, but did not create the sin that is in him. Who brings to my remembrance the sin of my infancy? For before You none is free from sin, not even the infant which has lived but a day upon the earth. Who brings this to my remembrance? Does not each little one, in whom I behold that which I do not remember of myself? In what, then, did I sin? Is it that I cried for the breast? If I should now so cry - not indeed for the breast, but for the food suitable to my years - I should be most justly laughed at and rebuked. What I then did deserved rebuke; but as I could not understand those who rebuked me, neither custom nor reason suffered me to be rebuked. For as we grow we root out and cast from us such habits. I have not seen any one who is wise, when purging John 15:2 anything cast away the good. Or was it good, even for a time, to strive to get by crying that which, if given, would be hurtful - to be bitterly indigt that those who were free and its elders, and those to whom it owed its being, besides many others wiser than it, who would not give way to the nod of its good pleasure, were not subject unto it - to endeavour to harm, by struggling as much as it could, because those commands were not obeyed which only could have been obeyed to its hurt? Then, in the weakness of the infant's limbs, and not in its will, lies its innocency. I myself have seen and known an infant to be jealous though it could not speak. It became pale, and cast bitter looks on its foster-brother. Who is ignorant of this? Mothers and nurses tell us that they appease these things by I know not what remedies; and may this be taken for innocence, that when the fountain of milk is flowing fresh and abundant, one who has need should not be allowed to share it, though needing that nourishment to sustain life? Yet we look leniently on these things, not because they are not faults, nor because the faults are small, but because they will vanish as age increases. For although you may allow these things now, you could not bear them with equanimity if found in an older person. 12. You, therefore, O Lord my God, who gave life to the infant, and a frame which, as we see, You have endowed with senses, compacted with limbs, beautified with form, and, for its general good and safety, hast introduced all vital energies - You command me to praise You for these things, to give thanks unto the Lord, and to sing praise unto Your name, O Most High; for You are a God omnipotent and good, though You had done nought but these things, which none other can do but You, who alone made all things, O You most fair, who made all things fair, and orders all according to Your law. This period, then, of my life, O Lord, of which I have no remembrance, which I believe in the word of others, and which I guess from other infants, it chagrins me - true though the guess be - to reckon in this life of mine which I lead in this world; inasmuch as, in the darkness of my forgetfulness, it is like to that which I passed in my mother's womb. But if I was shapen in iniquity, and in sin did my mother conceive me, where, I pray you, O my God, where, Lord, or when was I, Your servant, innocent? But behold, I pass by that time, for what have I to do with that, the memories of which I cannot recall?
32. Augustine, Against Julian, 4.83 (4th cent. CE - 5th cent. CE)

33. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 81, 3 (4th cent. CE - 5th cent. CE)

34. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.34, 2.16 (4th cent. CE - 5th cent. CE)

35. Augustine, The City of God, 22.29 (4th cent. CE - 5th cent. CE)

22.29. And now let us consider, with such ability as God may vouchsafe, how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that peace of God which, as the apostle says, passes all understanding, Philippians 4:7 - that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passes ours there is no doubt; but if it passes that of the angels - and he who says all understanding seems to make no exception in their favor - then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God Himself enjoys. Doubtless this passes all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbor, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, We know in part, and we prophesy in part, until that which is perfect has come; 1 Corinthians 13:9-10 and Now we see through a glass, darkly; but then face to face. 1 Corinthians 13:12 Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God of which we have now written so much. Thus, then, the angels of God are our angels, as Christ is God's and also ours. They are God's, because they have not abandoned Him; they are ours, because we are their fellow citizens. The Lord Jesus also said, See that you despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven. Matthew 18:10 As, then, they see, so shall we also see; but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, Now we see through a glass, darkly; but then face to face. This vision is reserved as the reward of our faith; and of it the Apostle John also says, When He shall appear, we shall be like Him, for we shall see Him as He is. 1 John 3:2 By the face of God we are to understand His manifestation, and not a part of the body similar to that which in our bodies we call by that name. And so, when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe, according to that which I read in the psalm, I believed, therefore have I spoken. I say, then, they shall in the body see God; but whether they shall see Him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please; while it is harder still to say that every one who shuts his eyes shall lose the vision of God. For if the prophet Elisha, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation and accepted gifts from Naaman the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance? For then shall be that which is perfect, of which the apostle says, We know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part shall be done away. Then, that he may illustrate as well as possible, by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints, he says, When I was a child, I understood as a child, I spoke as a child, I thought as a child; but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 1 Corinthians 13:11-12 If, then, even in this life, in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect has come, and the corruptible body no longer oppresses the soul, but is incorruptible and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant? For, following the Septuagint version, these are the prophet's words: Did not my heart go with you, when the man came out of his chariot to meet you, and you tooked his gifts? 2 Kings 5:26 Or, as the presbyter Jerome rendered it from the Hebrew, Was not my heart present when the man turned from his chariot to meet you? The prophet said that he saw this with his heart, miraculously aided by God, as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut, as he saw things far distant in a place where he himself was not. Far be it, then, from us to say that in the life to come the saints shall not see God when their eyes are shut, since they shall always see Him with the spirit. But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, I fill heaven and earth, Jeremiah 23:24 we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior power - the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see, they can discern nothing but bodily substances, - but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, I have heard of You by the hearing of the ear; but now my eye sees You: wherefore I abhor myself, and melt away, and count myself dust and ashes; Job 42:5-6 although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, Having the eyes of your heart illuminated. Ephesians 1:18 But that God shall be seen with these eyes no Christian doubts who believingly accepts what our God and Master says, Blessed are the pure in heart: for they shall see God. Matthew 5:8 But whether in the future life God shall also be seen with the bodily eye, this is now our question. The expression of Scripture, And all flesh shall see the salvation of God, Luke 3:6 may without difficulty be understood as if it were said, And every man shall see the Christ of God. And He certainly was seen in the body, and shall be seen in the body when He judges quick and dead. And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, Now let Your servant depart in peace, according to Your word: for my eyes have seen Your salvation. Luke 2:29-30 As for the words of the above-mentioned Job, as they are found in the Hebrew manuscripts, And in my flesh I shall see God, no doubt they were a prophecy of the resurrection of the flesh; yet he does not say by the flesh. And indeed, if he had said this, it would still be possible that Christ was meant by God; for Christ shall be seen by the flesh in the flesh. But even understanding it of God, it is only equivalent to saying, I shall be in the flesh when I see God. Then the apostle's expression, face to face, 1 Corinthians 13:12 does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body, for we shall see Him without intermission in spirit. And if the apostle had not referred to the face of the inner man, he would not have said, But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the spirit of the Lord. 2 Corinthians 3:18 In the same sense we understand what the Psalmist sings, Draw near unto Him, and be enlightened; and your faces shall not be ashamed. For it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain - for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce - it is necessary that the words of the Book of Wisdom be illustrated in us: The thoughts of mortal men are timid, and our fore-castings uncertain. Wisdom 9:14 For if that reasoning of the philosophers, by which they attempt to make out that intelligible or mental objects are so seen by the mind, and sensible or bodily objects so seen by the body, that the former cannot be discerned by the mind through the body, nor the latter by the mind itself without the body - if this reasoning were trustworthy, then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognisance of sensible objects? Has He therefore a body, the eyes of which give Him this knowledge? Moreover, what we have just been relating of the prophet Elisha, does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body? For when that servant received the gifts, certainly this was a bodily or material transaction, yet the prophet saw it not by the body, but by the spirit. As, therefore, it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognizes his own life - that life by which he now lives in the body, and which vivifies these earthly members and causes them to grow - by an interior sense, and not by his bodily eye; but the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies, except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus. Wherefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognize God everywhere present and governing all things, material as well as spiritual, and shall see Him, not as now we understand the invisible things of God, by the things which are made, Romans 1:20 and see Him darkly, as in a mirror, and in part, and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe, but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies, so, wherever we shall look with those spiritual eyes of our future bodies, we shall then, too, by means of bodily substances behold God, though a spirit, ruling all things. Either, therefore, the eyes shall possess some quality similar to that of the mind, by which they may be able to discern spiritual things, and among these God - a supposition for which it is difficult or even impossible to find any support in Scripture, - or, which is more easy to comprehend, God will be so known by us, and shall be so much before us, that we shall see Him by the spirit in ourselves, in one another, in Himself, in the new heavens and the new earth, in every created thing which shall then exist; and also by the body we shall see Him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God. 1 Corinthians 4:5
36. Augustine, Sermons, 112.8, 156.10-156.13 (4th cent. CE - 5th cent. CE)

37. Jerome, Letters, 71.5 (5th cent. CE - 5th cent. CE)

38. Jerome, Letters, 71.5 (5th cent. CE - 5th cent. CE)

39. Jerome, Letters, 71.5 (5th cent. CE - 5th cent. CE)

40. Theodosius Ii Emperor of Rome, Theodosian Code, 1.1.5 (5th cent. CE - 5th cent. CE)

41. Augustine, Letters, 173.10, 175.6 (7th cent. CE - 7th cent. CE)

42. Anon., 4 Ezra, 14.34-14.35

14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed.


Subjects of this text:

subject book bibliographic info
abraham Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
adam Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218; Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
adelphä Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 194
allegory Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 350
altar Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
alternative source-critical explanations,parable collection theory Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 454
alternative source-critical explanations,stylistic evidence Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502, 503
ambrose Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
ambrosiaster Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
anima/soul Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 224
apostles Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186
arians,arianism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
ascetics,pre-constantine König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
asyndeton Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502, 503
augustines works,c. jul. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263, 264
augustines works,catech. rud. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
augustines works,civ. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
augustines works,conf. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
augustines works,enar. ps. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
augustines works,nat. grat. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
augustines works,pecc. merit. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231, 263, 264
augustines works,s. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 264
augustines works,simpl. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
augustines works,spir. et litt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231, 264
augustinus Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
aurelius primate of carthage Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231
banquet Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
beatitudes,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 412
beatitudes,psalms parallels Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 412
beatitudes Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 412
bread König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
caelestius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231
catechumenate,competentes Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
catechumenate,exorcism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
catechumenate,penance Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 263
catechumenate,renunciation Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
catechumenate,scrutinies Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
christian,empire Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
church Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 350
cicero Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
codes,justinian Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
codes,theodosian Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
compulsion vs. freedom Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231, 263, 264
council of carthage Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231
creed,memorisation Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
creed,recitation Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
creed,teaching Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
damnation,eternal Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231, 263
day of the lord or judgement,the Crabb (2020), Luke/Acts and the End of History, 302
determinism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
deuteronomistic theology Crabb (2020), Luke/Acts and the End of History, 255
devil Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
diakonia,meaning of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186
diakonia as hospitality Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 194
diakonia as table service Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 302, 327
donatists,anti-donatist polemic Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
donatists Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224, 263
drunkenness König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
eleazar,rabbi Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
election/elect Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
elites Crabb (2020), Luke/Acts and the End of History, 252
eschatology Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115, 116
evil Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
evil will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231, 263, 264
faith/belief,as gods gift Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 263
faith/belief,initial faith Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 263
faith/belief Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 224, 263
foot washing Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
fortune,τύχη/fortuna Crabb (2020), Luke/Acts and the End of History, 253
free choice/free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231
gamaliel (gamliel) i,rabbi Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
gellius,aulus,gospels,eating and drinking in König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
general Crabb (2020), Luke/Acts and the End of History, 302
glory,hope of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115, 116
gluttony König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
gnosticism/gnostics Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
grace,discriminatory grace/salvation Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
grace Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 224, 231, 263
hannah Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
hippo Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
holy spirit Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224, 264
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115, 116
hospitality Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 194
identity,religious Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
imitation,of paul Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
ius antiquum,publicum Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
jerome Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
jesus,son of man as Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
jesus,teacher (or sage) in the images of Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
jesus König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
john the baptist König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
joseph (son of jacob) Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
judgement,final Crabb (2020), Luke/Acts and the End of History, 302, 327
julian,bishop Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
kingdom of god Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
law,constitutional Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
lent,lenten Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
liberum arbitrium Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231, 264
liberum arbitrium captivatum Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
lucretius,luke,gospel of König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
lukan fable collection,arrangement in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 454
lukan fable collection,asyndeton in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502, 503
lukan fable collection,contents of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 515
lukan fable collection,style and vocabulary of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502, 503
lukan fable collection Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 454, 502, 503, 515
luke-acts,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 194
lukes hermeneutic,rich and poor Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 412
magistrates Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
manichaeism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
marcellinus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
martha contrasted with mary,diakonia of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186
martha lazarus),lukan portrait of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 194
martyrs,martyrdom Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 263
meir,rabbi Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
merits Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231, 263, 264
meshalim (mashal) Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 151
messianic woes Crabb (2020), Luke/Acts and the End of History, 302
metaphor,personified wisdoms speech in Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 151
mildenhall treasure König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
mistranslations Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 264
narrativity,breakdown of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502, 503
neoplatonism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
new testament Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
of jesus Crabb (2020), Luke/Acts and the End of History, 255, 327
original sin,augustinian Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 263
original sin,inherited/original guilt Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
original sin Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
paedobaptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231, 264
papinian Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
patience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
pelagians,pelagianism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
pelagians/pelagianism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231, 264
pelagius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231
perseverance Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
personified wisdom,metaphor in speech of Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 151
personified wisdom,woman (compared to wisdom folly) as Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
pharisees König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
philanthrōpia Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
politics,of luke/acts Crabb (2020), Luke/Acts and the End of History, 253, 327
poor and rich Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 235
porphyry Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
post-mortem reward or punishment Crabb (2020), Luke/Acts and the End of History, 255, 302
proof texts Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 264
providence,stoic type Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
providence of god Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231
punishment Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 235
quodvultdeus of carthage,sermons Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250, 263
reatus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 224
reception,augustine Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
redaction criticism Crabb (2020), Luke/Acts and the End of History, 302
religious authority,identity Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
repentance Crabb (2020), Luke/Acts and the End of History, 327
reversal Crabb (2020), Luke/Acts and the End of History, 252, 253, 255, 256, 302
rhetoric Crabb (2020), Luke/Acts and the End of History, 302
risk,relation to divine-human trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 116
sacra Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
salvation,discriminatory salvation/grace Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
salvation Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 231, 263, 264
shows,spectacles Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 263
sibling language Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 194
sin,adams sin/fall Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 224
sin,hereditary transmission Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 231
son of man Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
source criticism Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 454, 502, 503, 515
stephen (saint) Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 263
stewardship Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
style Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502, 503
suffering Crabb (2020), Luke/Acts and the End of History, 327
symbol(ic),symbolism Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 350
teacher,images of jesus as Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
terminology Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 81
the will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221, 263
theodicy Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263
theodosius i Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
total depravity/incapacity Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 221
ulpianus,domitius Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132
vandals,vandal Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250
vindication of the righteous Crabb (2020), Luke/Acts and the End of History, 302, 327
wedding Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 350
wine' König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131
wisdom,in gospels Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
wisdom. ḥokhmah,personified (as compared to woman folly) Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 180
wisdom Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 350
wisdom of solomon,book of Legaspi (2018), Wisdom in Classical and Biblical Tradition, 218
witness,as basis of belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 115
yochanan ben zakkai (jochanan ben zakkai),rabbi Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
you, the reader,audience Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 502
yudan,rabbi Levine Allison and Crossan (2006), The Historical Jesus in Context, 217
zacchaeus Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 186, 194