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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 18.1-18.15


Ἔλεγεν δὲ παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι αὐτοὺς καὶ μὴ ἐνκακεῖνHe also spoke a parable to them that they must always pray, and not give up


Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης.Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector.


ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης·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.


νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι.I fast twice a week. I give tithes of all that I get.'


ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ.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!'


λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται.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.


Προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη ἵνα αὐτῶν ἅπτηται· ἰδόντες δὲ οἱ μαθηταὶ ἐπετίμων αὐτοῖς.They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them.


λέγων Κριτής τις ἦν ἔν τινι πόλει τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ ἐντρεπόμενος.saying, "There was a judge in a certain city who didn't fear God, and didn't respect man.


χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ καὶ ἤρχετο πρὸς αὐτὸν λέγουσα Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου.A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!'


καὶ οὐκ ἤθελεν ἐπὶ χρόνον, μετὰ ταῦτα δὲ εἶπεν ἐν ἑαυτῷ Εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι οὐδὲ ἄνθρωπον ἐντρέπομαιHe wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man


διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην ἐκδικήσω αὐτήν, ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με.yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.'


Εἶπεν δὲ ὁ κύριος Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει·The Lord said, "Listen to what the unrighteous judge says.


ὁ δὲ θεὸς οὐ μὴ ποιήσῃ τὴν ἐκδίκησιν τῶν ἐκλεκτῶν αὐτοῦ τῶν βοώντων αὐτῷ ἡμέρας καὶ νυκτός, καὶ μακροθυμεῖ ἐπʼ αὐτοῖς;Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them?


λέγω ὑμῖν ὅτι ποιήσει τὴν ἐκδίκησιν αὐτῶν ἐν τάχει. πλὴν ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?


Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην.He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others.


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

31 results
1. Hebrew Bible, Leviticus, 5.17 (9th cent. BCE - 3rd cent. BCE)

5.17. וְאִם־נֶפֶשׁ כִּי תֶחֱטָא וְעָשְׂתָה אַחַת מִכָּל־מִצְוֺת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְלֹא־יָדַע וְאָשֵׁם וְנָשָׂא עֲוֺנוֹ׃ 5.17. And if any one sin, and do any of the things which the LORD hath commanded not to be done, though he know it not, yet is he guilty, and shall bear his iniquity."
2. Hebrew Bible, Psalms, 103.3, 103.6, 103.12, 103.17-103.18 (9th cent. BCE - 3rd cent. BCE)

103.3. הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃ 103.6. עֹשֵׂה צְדָקוֹת יְהוָה וּמִשְׁפָּטִים לְכָל־עֲשׁוּקִים׃ 103.12. כִּרְחֹק מִזְרָח מִמַּעֲרָב הִרְחִיק מִמֶּנּוּ אֶת־פְּשָׁעֵינוּ׃ 103.17. וְחֶסֶד יְהוָה מֵעוֹלָם וְעַד־עוֹלָם עַל־יְרֵאָיו וְצִדְקָתוֹ לִבְנֵי בָנִים׃ 103.18. לְשֹׁמְרֵי בְרִיתוֹ וּלְזֹכְרֵי פִקֻּדָיו לַעֲשׂוֹתָם׃ 103.3. Who forgiveth all thine iniquity; Who healeth all Thy diseases;" 103.6. The LORD executeth righteousness, And acts of justice for all that are oppressed." 103.12. As far as the east is from the west, So far hath He removed our transgressions from us." 103.17. But the mercy of the LORD is from everlasting to everlasting upon them that fear Him, And His righteousness unto children's children;" 103.18. To such as keep His covet, And to those that remember His precepts to do them."
3. Hebrew Bible, 1 Kings, 17.8-17.16 (8th cent. BCE - 5th cent. BCE)

17.8. וַיְהִי דְבַר־יְהוָה אֵלָיו לֵאמֹר׃ 17.9. קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן וְיָשַׁבְתָּ שָׁם הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ׃ 17.11. וַתֵּלֶךְ לָקַחַת וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר לִקְחִי־נָא לִי פַּת־לֶחֶם בְּיָדֵךְ׃ 17.12. וַתֹּאמֶר חַי־יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־לִי מָעוֹג כִּי אִם־מְלֹא כַף־קֶמַח בַּכַּד וּמְעַט־שֶׁמֶן בַּצַּפָּחַת וְהִנְנִי מְקֹשֶׁשֶׁת שְׁנַיִם עֵצִים וּבָאתִי וַעֲשִׂיתִיהוּ לִי וְלִבְנִי וַאֲכַלְנֻהוּ וָמָתְנוּ׃ 17.13. וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃ 17.14. כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תתן־[תֵּת־] יְהוָה גֶּשֶׁם עַל־פְּנֵי הָאֲדָמָה׃ 17.15. וַתֵּלֶךְ וַתַּעֲשֶׂה כִּדְבַר אֵלִיָּהוּ וַתֹּאכַל הוא־והיא [הִיא־] [וָהוּא] וּבֵיתָהּ יָמִים׃ 17.16. כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ׃ 17.8. And the word of the LORD came unto him, saying:" 17.9. ’Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there; behold, I have commanded a widow there to sustain thee.’" 17.10. So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks; and he called to her, and said: ‘Fetch me, I pray thee, a little water in a vessel, that I may drink.’" 17.11. And as she was going to fetch it, he called to her, and said: ‘Bring me, I pray thee, a morsel of bread in thy hand.’" 17.12. And she said: ‘As the LORD thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse; and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.’" 17.13. And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son." 17.14. For thus saith the LORD, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the land.’" 17.15. And she went and did according to the saying of Elijah; and she, and he, and her house, did eat many days." 17.16. The jar of meal was not spent, neither did the cruse of oil fail, according to the word of the LORD, which He spoke by Elijah."
4. Hebrew Bible, 2 Kings, 4.34-4.35 (8th cent. BCE - 5th cent. BCE)

4.34. וַיַּעַל וַיִּשְׁכַּב עַל־הַיֶּלֶד וַיָּשֶׂם פִּיו עַל־פִּיו וְעֵינָיו עַל־עֵינָיו וְכַפָּיו עַל־כפו [כַּפָּיו] וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד׃ 4.35. וַיָּשָׁב וַיֵּלֶךְ בַּבַּיִת אַחַת הֵנָּה וְאַחַת הֵנָּה וַיַּעַל וַיִּגְהַר עָלָיו וַיְזוֹרֵר הַנַּעַר עַד־שֶׁבַע פְּעָמִים וַיִּפְקַח הַנַּעַר אֶת־עֵינָיו׃ 4.34. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands; and he stretched himself upon him; and the flesh of the child waxed warm." 4.35. Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him; and the child sneezed seven times, and the child opened his eyes."
5. Thucydides, The History of The Peloponnesian War, 3.89.5 (5th cent. BCE - 4th cent. BCE)

3.89.5. The cause, in my opinion, of this phenomenon must be sought in the earthquake. At the point where its shock has been the most violent the sea is driven back, and suddenly recoiling with redoubled force, causes the inundation. Without an earthquake I do not see how such an accident could happen.
6. Hebrew Bible, Daniel, 3.25 (2nd cent. BCE - 2nd cent. BCE)

3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’"
7. Septuagint, 1 Maccabees, 4.30 (2nd cent. BCE - 2nd cent. BCE)

4.30. When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Savior of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor.
8. Septuagint, Ecclesiasticus (Siracides), 7.19, 28.2-28.4 (2nd cent. BCE - 2nd cent. BCE)

7.19. Do not deprive yourself of a wise and good wife,for her charm is worth more than gold. 28.2. Forgive your neighbor the wrong he has done,and then your sins will be pardoned when you pray. 28.2. for its yoke is a yoke of iron,and its fetters are fetters of bronze; 28.3. Does a man harbor anger against another,and yet seek for healing from the Lord? 28.4. Does he have no mercy toward a man like himself,and yet pray for his own sins?
9. Septuagint, Wisdom of Solomon, 12.19, 16.28 (2nd cent. BCE - 1st cent. BCE)

12.19. Through such works thou has taught thy people that the righteous man must be kind,and thou hast filled thy sons with good hope,because thou givest repentance for sins. 16.28. to make it known that one must rise before the sun to give thee thanks,and must pray to thee at the dawning of the light;
10. Anon., Didache, 8.2-8.3 (1st cent. CE - 2nd cent. CE)

11. Josephus Flavius, Jewish Antiquities, 18.107 (1st cent. CE - 1st cent. CE)

18.107. he constantly lived in that country which was subject to him; he used to make his progress with a few chosen friends; his tribunal also, on which he sat in judgment, followed him in his progress; and when any one met him who wanted his assistance, he made no delay, but had his tribunal set down immediately, wheresoever he happened to be, and sat down upon it, and heard his complaint: he there ordered the guilty that were convicted to be punished, and absolved those that had been accused unjustly.
12. Josephus Flavius, Jewish War, 2.478, 3.446 (1st cent. CE - 1st cent. CE)

2.478. those of Tyre also put a great number to death, but kept a greater number in prison; moreover, those of Hippos, and those of Gadara, did the like while they put to death the boldest of the Jews, but kept those of whom they wereafraid in custody; as did the rest of the cities of Syria, according as they every one either hated them or were afraid of them; 3.446. So he sent away his son Titus to [the other] Caesarea, that he might bring the army that lay there to Scythopolis, which is the largest city of Decapolis, and in the neighborhood of Tiberias
13. Josephus Flavius, Life, 394 (1st cent. CE - 1st cent. CE)

14. Mishnah, Avot, 2.13 (1st cent. CE - 3rd cent. CE)

2.13. Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem."
15. Mishnah, Berachot, 4.1-4.4 (1st cent. CE - 3rd cent. CE)

4.1. The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour." 4.2. Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion." 4.3. Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen." 4.4. Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer."
16. New Testament, 1 Corinthians, 12.9, 12.12-12.27 (1st cent. CE - 1st cent. CE)

12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually.
17. New Testament, 1 Thessalonians, 4.1, 5.17 (1st cent. CE - 1st cent. CE)

4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 5.17. Pray without ceasing.
18. New Testament, Acts, 1.5, 1.14, 1.24-1.25, 2.16, 2.36-2.37, 2.42, 2.46, 3.1-3.26, 4.23-4.31, 5.20-5.21, 6.4, 6.6, 7.42, 7.48, 7.59-7.60, 8.15, 8.22, 8.24, 9.11, 9.24, 9.40, 10.2-10.4, 10.9, 10.14, 10.30-10.31, 10.42, 11.5, 11.27, 12.5, 12.12, 13.1-13.3, 14.23, 15.15, 15.32, 16.13, 16.16, 16.25, 16.30, 17.24, 17.30-17.31, 19.2, 20.32, 20.35-20.36, 21.5, 21.9-21.14, 21.26, 22.17, 24.19, 25.25, 26.6-26.9, 26.29, 28.8 (1st cent. CE - 2nd cent. CE)

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 2.16. But this is what has been spoken through the prophet Joel: 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. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 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 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.23. Being let go, they came to their own company, and reported all that the chief priests and the elders had said to them. 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 4.31. When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 5.20. Go stand and speak in the temple to the people all the words of this life. 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 11.5. I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.15. This agrees with the words of the prophets. As it is written 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 16.30. and brought them out and said, "Sirs, what must I do to be saved? 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.30. 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. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 20.35. In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.' 20.36. When he had spoken these things, he kneeled down and prayed with them all. 21.5. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 21.14. When he would not be persuaded, we ceased, saying, "The Lord's will be done. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 22.17. It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance 24.19. They ought to have been here before you, and to make accusation, if they had anything against me. 25.25. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. 26.6. Now I stand here to be judged for the hope of the promise made by God to our fathers 26.7. which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! 26.8. Why is it judged incredible with you, if God does raise the dead? 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 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. 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him.
19. New Testament, James, 1.6-1.7, 4.2, 5.15 (1st cent. CE - 1st cent. CE)

1.6. But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. 1.7. For let that man not think that he will receive anything from the Lord. 4.2. You lust, and don't have. You kill, covet, and can't obtain. You fight and make war. Yet you don't have, because you don't ask. 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
20. New Testament, Ephesians, 1.13 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise
21. New Testament, Galatians, 3.2, 4.6, 5.22 (1st cent. CE - 1st cent. CE)

3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness
22. New Testament, Romans, 8.15, 8.29, 12.3-12.4 (1st cent. CE - 1st cent. CE)

8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 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. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function
23. New Testament, John, 1.49-1.50, 2.1-2.11, 3.12, 4.46-4.54, 5.24, 6.25, 6.27-6.40, 6.47-6.48, 7.37-7.39, 8.24, 10.27, 11.26-11.27, 14.1-14.3, 14.12-14.14, 15.7 (1st cent. CE - 1st cent. CE)

1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these! 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins. 10.27. My sheep hear my voice, and I know them, and they follow me. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you.
24. New Testament, Luke, None (1st cent. CE - 1st cent. CE)

25. New Testament, Mark, 1.15, 1.20-1.26, 1.32, 1.35, 2.1-2.12, 3.5, 4.24, 4.40, 5.22-5.43, 6.21, 6.46, 6.55, 7.24-7.30, 8.31, 9.22-9.23, 9.29, 9.31, 10.32-10.34, 10.38, 10.46-10.52, 11.20-11.25, 12.42, 13.9, 13.33-13.37, 14.32, 14.35-14.36, 14.38-14.39, 16.7, 16.16 (1st cent. CE - 1st cent. CE)

1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 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. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.25. A certain woman, who had an issue of blood for twelve years 5.26. and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse 5.27. having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28. For she said, "If I just touch his clothes, I will be made well. 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 5.31. His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?' 5.32. He looked around to see her who had done this thing. 5.33. But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.55. and ran around that whole region, and began to bring those who were sick, on their mats, to where they heard he was. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.46. They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 10.49. Jesus stood still, and said, "Call him."They called the blind man, saying to him, "Cheer up! Get up. He is calling you! 10.50. He, casting away his cloak, sprang up, and came to Jesus. 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 10.52. Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 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. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned.
26. New Testament, Matthew, 4.18-4.22, 4.24-4.25, 5.1-5.2, 5.13-5.14, 5.20, 5.23-5.26, 5.33, 6.6-6.7, 6.14, 6.30-6.31, 6.33, 7.7-7.11, 7.28, 8.1-8.2, 8.5-8.13, 8.26, 9.2, 9.6, 9.8, 9.22, 9.24, 9.27, 11.1, 12.9-12.13, 13.53, 14.23, 15.21-15.28, 16.15-16.16, 17.19-17.20, 18.1-18.3, 19.1, 20.22, 21.20-21.22, 22.9, 24.1-24.3, 24.37-24.39, 25.14-25.30, 26.1, 26.36, 26.39, 26.41-26.42, 26.44 (1st cent. CE - 1st cent. CE)

4.18. Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen. 4.19. He said to them, "Come after me, and I will make you fishers for men. 4.20. They immediately left their nets and followed him. 4.21. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. 4.22. They immediately left the boat and their father, and followed him. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 4.25. Great multitudes from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan followed him. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.2. He opened his mouth and taught them, saying 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. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 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 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.22. But Jesus, turning around and seeing her, said, "Daughter, cheer up! Your faith has made you well." And the woman was made well from that hour. 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 11.1. It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities. 12.9. He departed there, and went into their synagogue. 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 12.11. He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won't he grab on to it, and lift it out? 12.12. of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day. 12.13. Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. 13.53. It happened that when Jesus had finished these parables, he departed from there. 14.23. After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 19.1. It happened when Jesus had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan. 20.22. But Jesus answered, "You don't know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"They said to him, "We are able. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 24.37. As the days of Noah were, so will be the coming of the Son of Man. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark 24.39. and they didn't know until the flood came, and took them all away, so will be the coming of the Son of Man. 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.' 26.1. It happened, when Jesus had finished all these words, that he said to his disciples 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.44. He left them again, went away, and prayed a third time, saying the same words.
27. Tertullian, On Modesty, 11 (2nd cent. CE - 3rd cent. CE)

11. From the side of its pertinence to the Gospel, the question of the parables indeed has by this time been disposed of. If, however, the Lord, by His deeds withal, issued any such proclamation in favour of sinners; as when He permitted contact even with his own body to the woman, a sinner, - washing, as she did, His feet with tears, and wiping them with her hair, and inaugurating His sepulture with ointment; as when to the Samaritaness - not an adulteress by her now sixth marriage, but a prostitute - He showed (what He did show readily to any one) who He was; - no benefit is hence conferred upon our adversaries, even if it had been to such as were already Christians that He (in these several cases) granted pardon. For we now affirm: This is lawful to the Lord alone: may the power of His indulgence be operative at the present day! At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners - even Jewish ones. For Christian discipline dates from the renewing of the Testament, and (as we have premised) from the redemption of flesh - that is, the Lord's passion. None was perfect before the discovery of the order of faith; none a Christian before the resumption of Christ to heaven; none holy before the manifestation of the Holy Spirit from heaven, the Determiner of discipline itself.
28. Athanasius, Defense Against The Arians, 1.5 (3rd cent. CE - 4th cent. CE)

29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

30. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

25b. אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא' (שיר השירים ב, יב) הנצנים נראו בארץ וגו':,היו מתענין וירדו גשמים קודם הנץ החמה כו': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר' מאיר ר' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט' שעות לא ישלימו לאחר ט' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו',ר' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם [משל] למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל 25b. bits shoots do not replenishthemselves when its stump is cut down, bso too, Heaven forbid,with regard to ba righteous person, his shoots will not replenishthemselves, i.e., he will be unable to recover from misfortune. bTherefore, it is stated “cedar”in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, bwere it stated “cedar” and were it not stated “palm tree,” I would saythat bjust asin the case of ba cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit,i.e., he will have no reward in the World-to-Come. bTherefore, it is stated “palm tree” and it isalso bstated “cedar.” /b,§ The Gemara asks: bAnddo ba cedar’s shootsreally breplenishthemselves? bBut isn’t it taughtin a ibaraita /i: With regard to bone who bought a tree from another to chopit down for wood, without acquiring total ownership of the tree, he must blifthis ax ba handbreadth and chopthere, so as to allow the tree to grow back? However, bina case where he purchased ba large sycamore,he must leave btwo handbreadths. Inthe case of ban untrimmed sycamore,he must leave bthree handbreadths. Ina situation where one bbought reeds or grapevines,he may chop only bfrom thefirst bknot and above. Inthe case of bpalms or cedars,one may bdig down and uprootit, bas its shootswill bnot replenishthemselves. This ibaraitaindicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: bWith what are we dealing here? With other species of cedars.This is bin accordance withthe opinion of bRabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtleand the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species., bThe Sages taught: An incidentoccurred binvolving Rabbi Eliezer, who decreeda complete cycle of bthirteen fasts upon the congregation, but rain did not fall. Atthe end of bthe lastfast, bthe congregation began to exitthe synagogue. bHe said to them: Have you prepared graves for yourselves?If rain does not fall, we will all die of hunger. bAll the people burst into tears, and rain fell. /b,There was banother incident involvingRabbi Eliezer, bwho descendedto serve as prayer leader bbefore the arkon a fast day. bAnd he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the arkafter him band said: Our Father, our King, we have no king otherthan bYou. Our Father, our King, for Your sake, have mercy on us. And rainimmediately bfell. The Sages were whisperingamong themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. bA Divine Voice emerged and said:It is bnot because thisSage, Rabbi Akiva, bis greater than that one,Rabbi Eliezer, bbut that this one is forgiving, and that one is not forgiving.God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ bThe Sages taughtin a ibaraita /i: bHow much rain must fall for the community to cease their fastfor rain? If the rain penetrates the soil bby the fulldepth of the blade of ba plowuntil the spot where it bbends,they may cease fasting; this is bthe statement of Rabbi Meir. And the Rabbis saya different measurement: If the earth is completely bdry,the soil must become moist to the depth of a single bhandbreadth.For baveragesoil, they must wait until the moisture reaches a depth of btwo handbreadths.If it is bworkedsoil, i.e., soil that has been plowed, the moisture must reach to a depth of bthree handbreadths. /b, bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says: There is no handbreadthof rain bfrom above toward whichthe water of bthe deep does not rise three handbreadths.The Gemara raises an objection: bBut isn’t it taughtin another ibaraitathat the water of the deep rises btwo handbreadths?The Gemara explains: This is bnot difficult. Here,in first ibaraita /i, it is referring bto workedland, which water penetrates faster, whereas bthere,in the second ibaraita /i, it is referring bto unworkedland, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths., bRabbi Elazar said: When the waterlibation bwas poured during the festivalof iSukkot /i, these waters of the bdeep say to the otherwaters of the deep: bLet your water flow, as I hear the voices of twoof our bfriends,the wine libation and the water libation, which are both poured on the altar. bAs it is stated: “Deep calls to deep at the sound of your channels,all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations., bRabba said: I have seen thisangel in charge of water, bRidya, in the form of a calf whose lips were parted, standing between the lowerwaters of the bdeep and the upperwaters of the bdeep. To the upperwaters of the bdeep, he said: Distill your waterand let it rain. bTo the lowerwaters of the bdeep, he said: Let your water flowfrom below, bas it is stated: “The flowers appear on the earth;the time of the singing has come, and the voice of the turtledove [ itur /i] is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term iturin Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If bthey were fastingfor rain band rain fell for them before sunrise,they need not complete their fast until the evening. bThe Sages taught:If bthey were fastingfor rain band rain fell for them before sunrise,they need bnot completetheir fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell bafter sunrise, theymust bcompletetheir fast. This is bthe statement of Rabbi Meir. Rabbi Yehuda says:If rain fell bbefore midday,they need bnot completetheir fast; however, if it rains bafter midday, theymust bcompletetheir fast.,Rabbi Yosei says: If rain falls bbefore the ninth hour,three hours into the afternoon, they need bnot completetheir fast; if it rains bafter the ninth hourof the day, they must bcompletetheir fast, bas we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward,as it bis stated:“And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: bDo you see how Ahab humbles himself before Me?”(I Kings 21:27–29). According to tradition, this occurred in the ninth hour., bRabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to completethe fast, but bRabbi Ami said to himthat bwe learned: Before noon and after noon,i.e., the ihalakhais in accordance with the opinion of Rabbi Yehuda. bShmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say:This bisa sign of bthe praiseworthiness of the community,as we merited rainfall even before we prayed., bHe said to them: I will tell you a parable. To what is this matter comparable? Toa situation where there is ba slave who requests a reward from his master,either food or livelihood, bandthe master bsays tohis ministers: bGive himwhat he asks for band let me not hear his voice,as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers., bAgain,on another occasion, bShmuel HaKatan decreed a fast, and rain fell for them after sunset.Based on his previous response, bthe people thought to say:This bisa sign of bthe praiseworthiness of the community,as God listened to our prayers all day. bShmuelHaKatan bsaid to them: It is nota sign of bthe praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? Toa situation where there is ba slave who requests a reward from his master, andthe master bsays tohis ministers: bWait until he pines away and suffers, and afterward giveit bto him.Here too, the delay is not to the congregation’s credit.,The Gemara asks: bButif so, baccording tothe opinion of bShmuel HaKatan,what is considered bthe praiseworthiness of the community; what are the circumstancesin which approval is shown from Heaven? The Gemara explains: When the prayer leader brecites: He Who makes the wind blow, and the wind blows;and when bhe recites:And bthe rain fall, and rain falls. /b,The mishna teaches: bAn incidentoccurred in bwhichthe court bdecreed a fast in Lod,and when rain fell they ate and drank, and afterward they recited ihallel /i. The Gemara asks: bAnd let us recite ihallelat the outset,without delay. Why did they first go home and eat? bAbaye and Rava both said: Because one recites ihallel/b
31. Socrates Scholasticus, Ecclesiastical History, 6.8 (4th cent. CE - 5th cent. CE)

6.8. The Arians, as we have said, held their meetings without the city. As often therefore as the festal days occurred - I mean Saturday and Lord's day - in each week, on which assemblies are usually held in the churches, they congregated within the city gates about the public squares, and sang responsive verses adapted to the Arian heresy. This they did during the greater part of the night: and again in the morning, chanting the same songs which they called responsive, they paraded through the midst of the city, and so passed out of the gates to go to their places of assembly. But since they did not desist from making use of insulting expressions in relation to the Homoousians, often singing such words as these: 'Where are they that say three things are but one power?'- John fearing lest any of the more simple should be drawn away from the church by such kind of hymns, opposed to them some of his own people, that they also employing themselves in chanting nocturnal hymns, might obscure the effort of the Arians, and confirm his own party in the profession of their faith. John's design indeed seemed to be good, but it issued in tumult and dangers. For as the Homoousians performed their nocturnal hymns with greater display - for there were invented by John silver crosses for them on which lighted wax-tapers were carried, provided at the expense of the empress Eudoxia - the Arians who were very numerous, and fired with envy, resolved to revenge themselves by a desperate and riotous attack upon their rivals. For from the remembrance of their own recent domination, they were full of confidence in their ability to overcome, and of contempt for their adversaries. Without delay therefore, on one of these nights, they engaged in a conflict; and Briso, one of the eunuchs of the empress, who was at that time leading the chanters of these hymns, was wounded by a stone in the forehead, and also some of the people on both sides were killed. Whereupon the emperor being angered, forbade the Arians to chant their hymns any more in public. Such were the events of this occasion. We must now however make some allusion to the origin of this custom in the church of responsive singing. Ignatius third bishop of Antioch in Syria from the apostle Peter, who also had held intercourse with the apostles themselves, saw a vision of angels hymning in alternate chants the Holy Trinity. Accordingly he introduced the mode of singing he had observed in the vision into the Antiochian church; whence it was transmitted by tradition to all the other churches. Such is the account [we have received] in relation to these responsive hymns.


Subjects of this text:

subject book bibliographic info
abba Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
abraham Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
acts of the apostles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102, 107, 144
advanced agrarian society, and galilee Esler, The Early Christian World (2000) 120
aesthetic features of fable collections, deliberate arrangements in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 467
aesthetic features of fable collections, thematic links in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 467
aesthetic features of fable collections Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 467, 470
aiteomai Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
akiva, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
alternative source-critical explanations, parable collection theory Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
aman Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
ambrose of milan, liturgical use of composed hymns versus psalms Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
ambrose of milan Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
angel, angelology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
anna, prophet(ess) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
antithesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
apocalypticism, „apocalyptic eschatology Crabb, Luke/Acts and the End of History (2020) 13
aramaic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
arians, arianism, and neo-arianism Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
army, herodian Esler, The Early Christian World (2000) 120
athanasius, on arius thalia Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
avengement/vengeance/vindication/wrath (gods) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
avianus Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 467
beispielerzählung Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
ben sira Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
blasphemy Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
blessing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
boldness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
catechesis Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
characterization of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
child/children/childhood Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
christ Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117, 198
christian/ity, and widows Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 45
church Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
contents of, examples in luke Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 403, 404, 405, 406
contents of, form and style of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 402, 403, 404, 405, 406
contents of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 405, 406
councils of the church, nicaea 325, nicene creed, and nicene theology Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
creating new lessons, form and style Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 406
crisis Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
david Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
day of judgement, last judgement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 314
defining parable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
deification, of discourse James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
deomai Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
deutero-isaiah Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
didache Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
dikaiosune Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 189, 194
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 159
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194, 205
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
education/paideia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
education in antiquity, gospel authors and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
egypt, egyptian, elect, community of, suffering of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
eikōnεἴκων Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
elite and non-elite, retainers in galilee Esler, The Early Christian World (2000) 120
embedding fables into narratives Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 420, 426
epimythium Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 420, 426
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
ethical, divine-human trust as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
eunomius and eunomians Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
exodus from egypt Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
faith, faithfulness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
faith, on earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189
faith, prayer of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194, 198
fasting Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
fate, εἱμαρμένη/fatum Crabb, Luke/Acts and the End of History (2020) 159
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
foolishness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
forgiveness, of sins Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194, 198, 205
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194, 205
galilee, policing Esler, The Early Christian World (2000) 120
galilee, social stratification Esler, The Early Christian World (2000) 120
gamaliel (gamliel) the younger, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
gender Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
genre, interpretation as guide to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 402, 403, 404, 405, 406, 420, 426
genre Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
gethsemane prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
god, holiness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
god, justice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
god, nature of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
god, promise of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
gospel, of luke Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 117
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 117
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 117
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
grace Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201, 247, 248
greed Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
gregory of nazianzus, on poetry of eunomius Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
healing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194, 198
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
hedonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
heresy James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
herod antipas Esler, The Early Christian World (2000) 120
herod the great Esler, The Early Christian World (2000) 120
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
hymns Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102
hypocrisy/hypocrites Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189
identity, civic identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103, 144
imitatio christi James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 247
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
inclusio Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
index of subjects, shammaite) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
interpretation, multiple morals Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 420, 426
interpretation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 402, 403, 404, 405, 406, 420, 426
intersectionality Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102, 103, 107
jerusalem Crabb, Luke/Acts and the End of History (2020) 315
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
jesus, lieblingspsalm of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
jesus, ministry of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 205
jesus, prayer model Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39, 102
jesus, speeches of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
jesus, teaching of, as teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194
jesus, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
jesus Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 215; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
jesus (figure of) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
jewish prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
joel, prophecy of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
john chrysostom Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
john the baptist Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
journey, educational journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
judaism Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 102
judge Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
judgement, final Crabb, Luke/Acts and the End of History (2020) 311, 314
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194, 205
kingdom Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
kyrios Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39
l material, didactic orientation of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lenski, gerhard and lenski, jean, refinement in relation to galilee Esler, The Early Christian World (2000) 120
liturgical hours Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
lords prayer, function of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
lords prayer, instructions about the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39, 103; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
lot, daughters of Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 215
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 248
lukan fable collection, aesthetic features of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 467, 470
lukan fable collection, arrangement in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
lukan fable collection, audience of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, catchphrases between fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 470
lukan fable collection, contents of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, sitz im leben of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
lukan fable collection, twin fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 470
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454, 467, 470, 516
lukan speaking formula Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 404
luke, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 39, 102, 103, 107
luke-acts\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
luke/acts\n, audience of Crabb, Luke/Acts and the End of History (2020) 315
marriage Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
mcguckin, john James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
mckinnon, james Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
mercy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
metaphor\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
narrative, lukan travel narrative/reisebericht Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
narrativity, breakdown of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 403, 404, 405, 426
necessity, δεῖ Crabb, Luke/Acts and the End of History (2020) 159
necessity Crabb, Luke/Acts and the End of History (2020) 13, 159
nehonya ben hakana, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
nicaea, first council of (325), nicene creed, and nicene theology Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
of jesus Crabb, Luke/Acts and the End of History (2020) 312
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
parable scholarship, history of, fable confused for parable in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
parabolē παραβολή, as analogy or comparison Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
parabolē παραβολή, as parable Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
parabolē παραβολή, parable theory and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
parabolē παραβολή, referring to fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
parabolē παραβολή, referring to many genres Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
parousia, delay of Crabb, Luke/Acts and the End of History (2020) 13, 311, 312, 314, 315
parrhesia (παρρησία), in imitation of christ James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
passover haggadah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
paul, and imitation of christ James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
pedagogy, of jesus James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
penitence Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
periodisation of history Crabb, Luke/Acts and the End of History (2020) 312
persistence Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
petitions of the lords prayer, fifth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
petitions of the lords prayer, first Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
petitions of the lords prayer, fourth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
petitions of the lords prayer, second Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
petitions of the lords prayer, sixth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189
petitions of the lords prayer, third Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
pharisee Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
pharisees Bickerman and Tropper, Studies in Jewish and Christian History (2007) 585
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
pistis, nature of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
pistis, on earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194
pistis Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194, 198, 205
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
politics, liturgy, politicization of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
power Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198, 205
prayer, act of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189
prayer, and benediction Bickerman and Tropper, Studies in Jewish and Christian History (2007) 585
prayer, effect of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 198
prayer, function of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
prayer, individual Bickerman and Tropper, Studies in Jewish and Christian History (2007) 585
prayer, instructions about Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 189
prayer, persistence in Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
prayer, petitionary Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 198
prayer, place of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 198
prayer, session Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
prayer, teaching of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84, 189
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 205
prophecy Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
prophet Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
proseuche, proseuchomai Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
protestants Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
proverb Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
q source Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
qumran Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18, 84
rationality, hyper- James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
reconciliation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
redaction criticism Crabb, Luke/Acts and the End of History (2020) 13
reformation, liturgical use of composed hymns versus psalms Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
reformation, politicization of liturgy and Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
reformation, regulation of time, sanctification of calendar as Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
reformation, times of prayer in christian liturgy, setting of Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
revelation, responses to divine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
riddle Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 207
righteousness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
rivalry, rival group Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 18
scribe, scribal sage Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189
scripture (γραφή), obscurity of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
sepphoris Esler, The Early Christian World (2000) 120
sermon of the mount, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
shechemites Bickerman and Tropper, Studies in Jewish and Christian History (2007) 585
shemoneh esreh Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 205
shimon b. nataneel, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
shimon ha-pekoli Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
short prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
slaves Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
socrates (historian) Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
son of man, heavenly, also relating to jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
son of man Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 403
son of man (generic, man, born of woman), sons of man Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
son of men Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194
sondergut, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
sons/children of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 103
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454, 467, 470, 516
speculation James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 243
spirit, holy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
suffering Crabb, Luke/Acts and the End of History (2020) 312, 315
synagogue Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 173
tamar (daughter-in-law of judah) Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 215
taxes, tax collector Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194, 205
teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
teacher\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
temple Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 194
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107, 144
temple action episode Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
temptation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189
textual transmission Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
theophilus Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 516
thucydides Crabb, Luke/Acts and the End of History (2020) 159
time Goldhill, The Christian Invention of Time: Temporality and the Literature of Late Antiquity (2022) 347
tobit Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
topos, topoi, covetousness' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
topos, topoi Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 348
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 87
twin fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 467, 470
universality Crabb, Luke/Acts and the End of History (2020) 311
usha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273
widow, samaritan woman Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 215
widow Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 189, 194
wisdom Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 198
women Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 144
worship, jewish worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
worship, place of worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
worship, true/authentic worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107
worship Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 84
yavne Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 273