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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 8.10


ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν.He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.'


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

35 results
1. Hebrew Bible, Exodus, 2.14-2.15, 2.24, 32.1, 32.23 (9th cent. BCE - 3rd cent. BCE)

2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃ 2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 32.1. וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃ 32.1. וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.23. וַיֹּאמְרוּ לִי עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 32.1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’" 32.23. So they said unto me: Make us a god, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him."
2. Hebrew Bible, Genesis, 15 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Leviticus, 26.42 (9th cent. BCE - 3rd cent. BCE)

26.42. וְזָכַרְתִּי אֶת־בְּרִיתִי יַעֲקוֹב וְאַף אֶת־בְּרִיתִי יִצְחָק וְאַף אֶת־בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר׃ 26.42. then will I remember My covet with Jacob, and also My covet with Isaac, and also My covet with Abraham will I remember; and I will remember the land."
4. Hebrew Bible, Psalms, 104.8, 105.45, 118.22 (9th cent. BCE - 3rd cent. BCE)

104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 105.45. בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ הַלְלוּ־יָהּ׃ 118.22. אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃ 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;" 105.45. That they might keep His statutes, And observe His laws. Hallelujah." 118.22. The stone which the builders rejected Is become the chief corner-stone."
5. Hebrew Bible, 2 Samuel, 12.1-12.7 (8th cent. BCE - 5th cent. BCE)

12.1. וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃ 12.1. וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃ 12.2. לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃ 12.2. וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃ 12.3. וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃ 12.3. וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃ 12.4. וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃ 12.5. וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃ 12.6. וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃ 12.7. וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃ 12.1. And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor." 12.2. The rich man had very many flocks and herds:" 12.3. but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him." 12.4. And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him." 12.5. And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die:" 12.6. and he shall restore the lamb fourfold, because he did this thing, and because he had no pity." 12.7. And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;"
6. Hebrew Bible, Isaiah, 6.9-6.13, 40.5 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.11. וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃ 6.12. וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃ 6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 6.11. Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste," 6.12. And the LORD have removed men far away, and the forsaken places be many in the midst of the land." 6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’"
7. Anon., 1 Enoch, 102.4, 102.6, 102.8, 103.3 (3rd cent. BCE - 2nd cent. BCE)

102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 102.6. And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed 102.8. And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light. 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.
8. Dead Sea Scrolls, Community Rule, 11.4 (2nd cent. BCE - 1st cent. CE)

9. Hebrew Bible, Daniel, 2.19, 2.28-2.30, 2.47, 4.10-4.12, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)

2.19. אֱדַיִן לְדָנִיֵּאל בְּחֶזְוָא דִי־לֵילְיָא רָזָה גֲלִי אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא׃ 2.28. בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃ 2.29. אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃ 2.47. עָנֵה מַלְכָּא לְדָנִיֵּאל וְאָמַר מִן־קְשֹׁט דִּי אֱלָהֲכוֹן הוּא אֱלָהּ אֱלָהִין וּמָרֵא מַלְכִין וְגָלֵה רָזִין דִּי יְכֵלְתָּ לְמִגְלֵא רָזָה דְנָה׃ 4.11. קָרֵא בְחַיִל וְכֵן אָמַר גֹּדּוּ אִילָנָא וְקַצִּצוּ עַנְפוֹהִי אַתַּרוּ עָפְיֵהּ וּבַדַּרוּ אִנְבֵּהּ תְּנֻד חֵיוְתָא מִן־תַּחְתּוֹהִי וְצִפְּרַיָּא מִן־עַנְפוֹהִי׃ 4.12. בְּרַם עִקַּר שָׁרְשׁוֹהִי בְּאַרְעָא שְׁבֻקוּ וּבֶאֱסוּר דִּי־פַרְזֶל וּנְחָשׁ בְּדִתְאָא דִּי בָרָא וּבְטַל שְׁמַיָּא יִצְטַבַּע וְעִם־חֵיוְתָא חֲלָקֵהּ בַּעֲשַׂב אַרְעָא׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 2.19. Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven." 2.28. but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:" 2.29. as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass." 2.30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart." 2.47. The king spoke unto Daniel, and said: ‘of a truth it is, that your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret.’" 4.10. I saw in the visions of my head upon my bed, and, behold, a watcher and a holy one came down from heaven." 4.11. He cried aloud, and said thus: Hew down the tree, and cut off its branches, Shake off its leaves, and scatter its fruit; Let the beasts get away from under it, And the fowls from its branches." 4.12. Nevertheless leave the stump of its roots in the earth, Even in a band of iron and brass, in the tender grass of the field; And let it be wet with the dew of heaven, And let his portion be with the beasts in the grass of the earth;" 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
10. Septuagint, 1 Maccabees, 2.22, 2.28, 2.50, 3.46, 4.10, 4.30 (2nd cent. BCE - 2nd cent. BCE)

2.22. We will not obey the kings words by turning aside from our religion to the right hand or to the left. 2.28. And he and his sons fled to the hills and left all that they had in the city. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 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.
11. Septuagint, 2 Maccabees, 9.9 (2nd cent. BCE - 2nd cent. BCE)

9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.'
12. Septuagint, Wisdom of Solomon, 4.19 (2nd cent. BCE - 1st cent. BCE)

4.19. because he will dash them speechless to the ground,and shake them from the foundations;they will be left utterly dry and barren,and they will suffer anguish,and the memory of them will perish.
13. Philo of Alexandria, On The Life of Moses, 1.43-1.45 (1st cent. BCE - missingth cent. CE)

1.43. for some of their overseers were very savage and furious men, being, as to their cruelty, not at all different from poisonous serpents or carnivorous beasts--wild beasts in human form--being clothed with the form of a human body so as to give an appearance of gentleness in order to deceive and catch their victim, but in reality being harder than iron or adamant. 1.44. One of these men, then, the most violent of them, when, in addition to yielding nothing of his purpose, he was even exasperated at the exhortations of Moses and rendered more savage by them, beating those who did not labour with energy and unremittingly at the work which was imposed upon them, and insulting them and subjecting them to every kind of ill-treatment, so as even to be the death of many, Moses slew, thinking the deed a pious action; and, indeed, it was a pious action to destroy one who only lived for the destruction of others. 1.45. When the king heard of this action he was very indigt, thinking it an intolerable thing, not for one man to be dead, or for another to have killed him, whether justly or unjustly, but for his grandson not to agree with him, and not to look upon his friends or his enemies as his own, but to hate persons whom the king loved, and to love persons whom the king looked upon as outcasts, and to pity those whom he regarded with unchangeable and implacable aversion.
14. Clement of Rome, 1 Clement, 5.5 (1st cent. CE - 1st cent. CE)

5.5. διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν
15. Josephus Flavius, Jewish Antiquities, 2.255, 19.345-19.351 (1st cent. CE - 1st cent. CE)

2.255. The king had also some intentions of himself to the same purpose, and this as well out of envy at his glorious expedition at the head of his army, as out of fear of being brought low by him and being instigated by the sacred scribes, he was ready to undertake to kill Moses: 19.345. and presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god; and they added, “Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.” 19.346. Upon this the king did neither rebuke them, nor reject their impious flattery. But as he presently afterward looked up, he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him; and fell into the deepest sorrow. A severe pain also arose in his belly, and began in a most violent manner. 19.347. He therefore looked upon his friends, and said, “I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to accept of what Providence allots, as it pleases God; for we have by no means lived ill, but in a splendid and happy manner.” 19.348. When he said this, his pain was become violent. Accordingly he was carried into the palace, and the rumor went abroad every where, that he would certainly die in a little time. 19.349. But the multitude presently sat in sackcloth, with their wives and children, after the law of their country, and besought God for the king’s recovery. All places were also full of mourning and lamentation. Now the king rested in a high chamber, and as he saw them below lying prostrate on the ground, he could not himself forbear weeping. 19.351. for he reigned four years under Caius Caesar, three of them were over Philip’s tetrarchy only, and on the fourth he had that of Herod added to it; and he reigned, besides those, three years under the reign of Claudius Caesar; in which time he reigned over the forementioned countries, and also had Judea added to them, as well as Samaria and Caesarea.
16. Josephus Flavius, Jewish War, 2.219 (1st cent. CE - 1st cent. CE)

2.219. but his death, which happened at Caesarea, before he had raised the walls to their due height, prevented him. He had then reigned three years, as he had governed his tetrarchies three other years.
17. New Testament, 1 Corinthians, 2.1, 2.7, 4.1, 12.12-12.27, 13.2, 14.2, 15.51 (1st cent. CE - 1st cent. CE)

2.1. When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 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. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed
18. New Testament, 1 Thessalonians, 4.13-4.18 (1st cent. CE - 1st cent. CE)

4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words.
19. New Testament, 1 Timothy, 3.16 (1st cent. CE - 1st cent. CE)

3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory.
20. New Testament, 2 Thessalonians, 2.7 (1st cent. CE - 1st cent. CE)

2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way.
21. New Testament, Acts, 1.3, 1.6-1.11, 1.16, 2.17-2.21, 2.32-2.39, 3.1-3.10, 4.25, 4.27, 5.1-5.16, 5.41, 6.5, 7.2-7.53, 7.55, 7.59-7.60, 8.12, 9.15-9.16, 9.32, 9.36-9.42, 12.20-12.23, 14.8-14.18, 14.22, 17.2-17.3, 17.30, 19.8, 20.7, 20.25, 22.21, 26.17, 28.7, 28.17-28.31 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 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? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 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. 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 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 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 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 ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it! 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 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. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 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. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 12.20. Now Herod was highly displeased with those of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's chamberlain, their friend, they asked for peace, because their country depended on the king's country for food. 12.21. On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 12.22. The people shouted, "The voice of a god, and not of a man! 12.23. Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms, and he died. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 26.17. delivering you from the people, and from the Gentiles, to whom I send you 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans 28.18. who, when they had examined me, desired to set me free, because there was no cause of death in me. 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. 28.20. For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain. 28.21. They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. 28.22. But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear. 28.29. When he had said these words, the Jews departed, having a great dispute among themselves. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
22. New Testament, Apocalypse, 5.6, 5.9, 5.12, 6.2, 10.7, 13.8, 13.10, 13.15-13.17, 17.5, 17.7-17.8 (1st cent. CE - 1st cent. CE)

5.6. I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing! 6.2. And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came forth conquering, and to conquer. 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. 13.8. All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been killed. 13.10. If anyone has captivity, he goes away. If anyone is with the sword, he must be killed. Here is the endurance and the faith of the saints. 13.15. It was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. 17.7. The angel said to me, "Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. 17.8. The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into destruction. Those who dwell on the earth will wonder, whose name has not been written in the book of life from the foundation of the world, when they see that the beast was, and is not, and will pe present.
23. New Testament, Colossians, 1.26-1.27, 2.2, 4.3-4.4, 4.16 (1st cent. CE - 1st cent. CE)

1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ 4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; 4.4. that I may reveal it as I ought to speak. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
24. New Testament, Ephesians, 1.9, 1.14, 2.7, 3.3-3.5, 3.9, 4.10, 5.5, 5.27, 6.8, 6.13, 6.19 (1st cent. CE - 1st cent. CE)

1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 6.8. knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.19. on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel
25. New Testament, Galatians, 3.6-3.9 (1st cent. CE - 1st cent. CE)

3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham.
26. New Testament, Romans, 11.8, 11.25, 12.4, 16.25 (1st cent. CE - 1st cent. CE)

11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 12.4. For even as we have many members in one body, and all the members don't have the same function
27. New Testament, John, 1.41, 1.50, 2.11, 2.22, 3.1-3.21, 3.34, 4.13-4.15, 4.29, 4.39, 4.46-4.54, 5.24, 5.31, 6.68-6.69, 7.16, 7.50, 8.12, 8.14, 9.22, 10.24-10.26, 11.7-11.8, 11.13-11.15, 11.47, 11.57, 12.32, 12.37-12.42, 13.19, 14.3, 14.29, 16.25, 19.39, 20.30, 21.1-21.3 (1st cent. CE - 1st cent. CE)

1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 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! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 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. 5.31. If I testify about myself, my witness is not valid. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.50. Nicodemus (he who came to him by night, being one of them) said to them 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.26. But you don't believe, because you are not of my sheep, as I told you. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.57. Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him. 12.32. And I, if I am lifted up from the earth, will draw all people to myself. 12.37. But though he had done so many signs before them, yet they didn't believe in him 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 12.39. For this cause they couldn't believe, for Isaiah said again 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 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. 14.29. Now I have told you before it happens so that, when it happens, you may believe. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing.
28. New Testament, Luke, 1.5, 1.68, 1.72-1.73, 2.29-2.32, 3.1, 3.6-3.9, 4.23, 4.31-4.37, 4.40-4.41, 4.43, 5.7, 5.36, 6.19-6.20, 6.39, 6.43-6.48, 7.1-7.17, 7.22, 7.28, 8.1-8.9, 8.11-8.15, 8.41, 8.49, 8.51, 9.2, 9.11, 9.20, 9.27, 9.60, 9.62, 10.9, 10.11-10.15, 10.30-10.35, 11.2, 11.20-11.22, 11.29, 11.44, 12.2-12.4, 12.8-12.12, 12.16-12.34, 13.1-13.10, 13.18-13.21, 13.28-13.29, 13.33-13.35, 14.1, 14.7, 14.15, 14.35, 15.3, 16.16, 16.29-16.31, 17.11, 17.20-17.21, 18.16-18.17, 18.24-18.25, 18.34, 19.11-19.27, 20.9-20.19, 21.6, 21.12-21.14, 21.27-21.28, 21.31, 22.16, 22.18, 22.29, 23.12, 23.28-23.31, 23.33-23.34, 23.36, 23.39-23.43, 23.46, 23.51, 24.19, 24.25-24.27, 24.44-24.47 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 1.72. To show mercy towards our fathers, To remember his holy covet 1.73. The oath which he spoke to Abraham, our father 2.29. Now you are releasing your servant, Master, According to your word, in peace; 2.30. For my eyes have seen your salvation 2.31. Which you have prepared before the face of all peoples; 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.6. All flesh will see God's salvation.' 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed 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. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.5. The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear! 8.9. Then his disciples asked him, "What does this parable mean? 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 8.14. That which fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. 8.15. That in the good ground, these are such as in an honest and good heart, having heard the word, hold it tightly, and bring forth fruit with patience. 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher. 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.2. He sent them forth to preach the Kingdom of God, and to heal the sick. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.27. But I tell you the truth: There are some of those who stand here, who will in no way taste of death, until they see the Kingdom of God. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. 10.15. You, Capernaum, who are exalted to heaven, will be brought down to Hades. 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 12.2. But there is nothing covered up, that will not be revealed, nor hidden, that will not be known. 12.3. Therefore whatever you have said in the darkness will be heard in the light. What you have spoken in the ear in the inner chambers will be proclaimed on the housetops. 12.4. I tell you, my friends, don't be afraid of those who kill the body, and after that have no more that they can do. 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9. but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.12. for the Holy Spirit will teach you in that same hour what you must say. 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 12.23. Life is more than food, and the body is more than clothing. 12.24. Consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds! 12.25. Which of you by being anxious can add a cubit to his height? 12.26. If then you aren't able to do even the least things, why are you anxious about the rest? 12.27. Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.29. Don't seek what you will eat or what you will drink; neither be anxious. 12.30. For the nations of the world seek after all of these things, but your Father knows that you need these things. 12.31. But seek God's Kingdom, and all these things will be added to you. 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35. Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!' 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.35. It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear. 15.3. He told them this parable. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.34. They understood none of these things. This saying was hidden from them, and they didn't understand the things that were said. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19.13. He called ten servants of his, and gave them ten minas, and told them, 'Conduct business until I come.' 19.14. But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' 19.15. It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 19.16. The first came before him, saying, 'Lord, your mina has made ten more minas.' 19.17. He said to him, 'Well done, you good servant! Because you were found faithful in a very little, you shall have authority over ten cities.' 19.18. The second came, saying, 'Your mina, Lord, has made five minas.' 19.19. So he said to him, 'And you are to be over five cities.' 19.20. Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief 19.21. for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.' 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 19.24. He said to those who stood by, 'Take the mina away from him, and give it to him who has the ten minas.' 19.25. They said to him, 'Lord, he has ten minas!' 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 19.27. But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.29. I confer on you a kingdom, even as my Father conferred on me 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.28. But Jesus, turning to them, said, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and for your children. 23.29. For behold, the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed.' 23.30. Then they will begin to tell the mountains, 'Fall on us!' and to the hills, 'Cover us.' 23.31. For if they do these things in the green tree, what will be done in the dry? 23.33. When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.36. The soldiers also mocked him, coming to him and offering him vinegar 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us! 23.40. But the other answered, and rebuking him said, "Don't you even fear God, seeing you are under the same condemnation? 23.41. And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.51. (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for the Kingdom of God: 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
29. New Testament, Mark, 1.21, 1.44, 3.23, 3.27, 4.1-4.35, 4.41, 5.43, 6.30-6.31, 6.45, 6.50, 6.52, 7.17, 7.24-7.30, 7.36, 8.1, 8.12, 8.17, 8.21, 8.23, 8.29, 9.28, 12.1-12.12, 13.3, 13.34 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times. 4.21. He said to them, "Is the lamp brought to be put under a basket or under a bed? Isn't it put on a lampstand? 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 4.23. If any man has ears to hear, let him hear. 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. 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 4.26. He said, "The Kingdom of God is as if a man should cast seed on the earth 4.27. and should sleep and rise night and day, and the seed should spring up and grow, he doesn't know how. 4.28. For the earth bears fruit: first the blade, then the ear, then the full grain in the ear. 4.29. But when the fruit is ripe, immediately he puts forth the sickle, because the harvest has come. 4.30. He said, "How will we liken the Kingdom of God? Or with what parable will we illustrate it? 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow. 4.33. With many such parables he spoke the word to them, as they were able to hear it. 4.34. Without a parable he didn't speak to them; but privately to his own disciples he explained all things. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 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. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.21. He asked them, "Don't you understand, yet? 8.23. He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 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.
30. New Testament, Matthew, 3.2, 4.17, 5.3, 5.8-5.9, 5.19-5.20, 5.34, 6.24, 6.30, 6.33, 7.21, 7.24-7.25, 7.28, 8.5-8.13, 8.27, 9.30, 9.32, 11.3-11.4, 11.11-11.12, 11.15, 11.21-11.24, 12.22-12.23, 12.28, 12.31-12.32, 12.39, 13.1-13.24, 13.31-13.33, 13.43-13.45, 13.47, 13.52, 15.15, 15.21-15.22, 15.24, 15.27, 16.18-16.19, 18.1, 18.3-18.4, 18.23, 19.12, 19.14, 19.23-19.24, 20.30, 21.31, 21.43, 22.2, 23.13, 25.1-25.30 (1st cent. CE - 1st cent. CE)

3.2. Repent, for the Kingdom of Heaven is at hand! 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 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. 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 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? 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 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. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.30. Their eyes were opened. Jesus strictly charged them, saying, "See that no one knows about this. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.15. He who has ears to hear, let him hear. 11.21. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 13.1. On that day Jesus went out of the house, and sat by the seaside. 13.2. Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. 13.3. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. 13.4. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 13.5. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. 13.6. When the sun had risen, they were scorched. Because they had no root, they withered away. 13.7. Others fell among thorns. The thorns grew up and choked them: 13.8. and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. 13.9. He who has ears to hear, let him hear. 13.10. The disciples came, and said to him, "Why do you speak to them in parables? 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.12. For whoever has, to him will be given, and he will have abundance, but whoever doesn't have, from him will be taken away even that which he has. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 13.15. For this people's heart has grown callous, Their ears are dull of hearing, They have closed their eyes; Or else perhaps they might perceive with their eyes, Hear with their ears, Understand with their heart, And should turn again; And I would heal them.' 13.16. But blessed are your eyes, for they see; and your ears, for they hear. 13.17. For most assuredly I tell you that many prophets and righteous men desired to see the things which you see, and didn't see them; and to hear the things which you hear, and didn't hear them. 13.18. Hear, then, the parable of the farmer. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.20. What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it; 13.21. yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 13.23. What was sown on the good ground, this is he who hears the word, and understands it, who most assuredly bears fruit, and brings forth, some one hundred times as much, some sixty, and some thirty. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.32. which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches. 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 13.44. The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 13.47. Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind 13.52. He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things. 15.15. Peter answered him, "Explain the parable to us. 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! 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.4. Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David! 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.'
31. Theon Aelius, Exercises, 4 (1st cent. CE - 2nd cent. CE)

32. Justin, Dialogue With Trypho, 69.4 (2nd cent. CE - 2nd cent. CE)

33. Origen, Against Celsus, 2.48 (3rd cent. CE - 3rd cent. CE)

2.48. Celsus, moreover, unable to resist the miracles which Jesus is recorded to have performed, has already on several occasions spoken of them slanderously as works of sorcery; and we also on several occasions have, to the best of our ability, replied to his statements. And now he represents us as saying that we deemed Jesus to be the Son of God, because he healed the lame and the blind. And he adds: Moreover, as you assert, he raised the dead. That He healed the lame and the blind, and that therefore we hold Him to be the Christ and the Son of God, is manifest to us from what is contained in the prophecies: Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then shall the lame man leap as an hart. And that He also raised the dead, and that it is no fiction of those who composed the Gospels, is shown by this, that if it had been a fiction, many individuals would have been represented as having risen from the dead, and these, too, such as had been many years in their graves. But as it is no fiction, they are very easily counted of whom this is related to have happened; viz., the daughter of the ruler of the synagogue (of whom I know not why He said, She is not dead, but sleeps, stating regarding her something which does not apply to all who die); and the only son of the widow, on whom He took compassion and raised him up, making the bearers of the corpse to stand still; and the third instance, that of Lazarus, who had been four days in the grave. Now, regarding these cases we would say to all persons of candid mind, and especially to the Jew, that as there were many lepers in the days of Elisha the prophet, and none of them was healed save Naaman the Syrian, and many widows in the days of Elijah the prophet, to none of whom was Elijah sent save to Sarepta in Sidonia (for the widow there had been deemed worthy by a divine decree of the miracle which was wrought by the prophet in the matter of the bread); so also there were many dead in the days of Jesus, but those only rose from the grave whom the Logos knew to be fitted for a resurrection, in order that the works done by the Lord might not be merely symbols of certain things, but that by the very acts themselves He might gain over many to the marvellous doctrine of the Gospel. I would say, moreover, that, agreeably to the promise of Jesus, His disciples performed even greater works than these miracles of Jesus, which were perceptible only to the senses. For the eyes of those who are blind in soul are ever opened; and the ears of those who were deaf to virtuous words, listen readily to the doctrine of God, and of the blessed life with Him; and many, too, who were lame in the feet of the inner man, as Scripture calls it, having now been healed by the word, do not simply leap, but leap as the hart, which is an animal hostile to serpents, and stronger than all the poison of vipers. And these lame who have been healed, receive from Jesus power to trample, with those feet in which they were formerly lame, upon the serpents and scorpions of wickedness, and generally upon all the power of the enemy; and though they tread upon it, they sustain no injury, for they also have become stronger than the poison of all evil and of demons.
34. Anon., 4 Ezra, 12.38, 14.5

12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 14.5. and I told him many wondrous things, and showed him the secrets of the times and declared to him the end of the times. Then I commanded him, saying
35. Strabo, Geography, 1.2.8

1.2.8. To begin. The poets were by no means the first to avail themselves of myths. States and lawgivers had taken advantage of them long before, having observed the constitutional bias of mankind. Man is eager after knowledge, and the love of legend is but the prelude thereto. This is why children begin to listen [to fables], and are acquainted with them before any other kind of knowledge; the cause of this is that the myth introduces them to a new train of ideas, relating not to every-day occurrences, but something in addition to these. A charm hangs round whatever is new and hitherto unknown, inspiring us with a desire to become acquainted with it, but when the wonderful and the marvellous are likewise present, our delight is increased until at last it becomes a philtre of study. To children we are obliged to hold out such enticements, in order that in riper years, when the mind is powerful, and no longer needs such stimulants, it may be prepared to enter on the study of actual realities. Every illiterate and uninstructed man is yet a child, and takes delight in fable. With the partially informed it is much the same; reason is not all-powerful within him, and he still possesses the tastes of a child. But the marvellous, which is capable of exciting fear as well as pleasure, influences not childhood only, but age as well. As we relate to children pleasing tales to incite them [to any course] of action, and frightful ones to deter them, such as those of Lamia, Gorgo, Ephialtes, and Mormolyca. So numbers of our citizens are incited to deeds of virtue by the beauties of fable, when they hear the poets in a strain of enthusiasm recording noble actions, such as the labours of Hercules or Theseus, and the honours bestowed on them by the gods, or even when they see paintings, sculptures, or figures bearing their romantic evidence to such events. In the same way they are restrained from vicious courses, when they think they have received from the gods by oracles or some other invisible intimations, threats, menaces, or chastisements, or even if they only believe they have befallen others. The great mass of women and common people, cannot be induced by mere force of reason to devote themselves to piety, virtue, and honesty; superstition must therefore be employed, and even this is insufficient without the aid of the marvellous and the terrible. For what are the thunderbolts, the aegis, the trident, the torches, the dragons, the barbed thyrses, the arms of the gods, and all the paraphernalia of antique theology, but fables employed by the founders of states, as bugbears to frighten timorous minds. Such was mythology; and when our ancestors found it capable of subserving the purposes of social and political life, and even contributing to the knowledge of truth, they continued the education of childhood to maturer years, and maintained that poetry was sufficient to form the understanding of every age. In course of time history and our present philosophy were introduced; these, however, suffice but for the chosen few, and to the present day poetry is the main agent which instructs our people and crowds our theatres. Homer here stands pre-eminent, but in truth all the early historians and natural philosophers were mythologists as well.


Subjects of this text:

subject book bibliographic info
abel Levison (2023), The Greek Life of Adam and Eve. 987
abraham,sons of abraham Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
absence before jesus,,as fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
absence of parabolē in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
acts,style of greek in Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 267
acts,transmission of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 267
aesop,disability and Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 278
aesop,humbleness of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 278
afterlife Stuckenbruck (2007), 1 Enoch 91-108, 520
against aesop Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 278
age,present/eschatological Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
ahiqar and,fables in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
ahiqar and,genres in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
ahiqar and,proverb in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
ahiqar and,simile in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
alternative source-critical explanations,relevance of fable features for Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480
analogy,as meaning of παραβολη Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
anxiety Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
apocalyptic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
apocalypticism Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
authorial presence in fables Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267, 277, 278
avengement/vengeance/vindication/wrath (gods) Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
beasts Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
blind,blinding,blindness Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89, 108
blinding/deceptive Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89
body,abel,of Levison (2023), The Greek Life of Adam and Eve. 987
body,adam,of Levison (2023), The Greek Life of Adam and Eve. 987
book of life Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
burial,abel,of Levison (2023), The Greek Life of Adam and Eve. 987
burial,adam,of Levison (2023), The Greek Life of Adam and Eve. 987
care,of god or christ for creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 198
characterization of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267, 277, 278
church Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
colossians,letter to Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
commandments (of god) Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
comparison,as meaning of parabolēπαραβολή Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
conflict Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
conquering Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
cosmology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
covetousness Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
craftiness,slave,as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
craftiness,teacher,as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267, 277
cross Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
crucifixion,jesus death Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
cyril of jerusalem Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
daniel Stuckenbruck (2007), 1 Enoch 91-108, 520
day,final Levison (2023), The Greek Life of Adam and Eve. 987
dead sea scrolls vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
death Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
death of christ Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
defining fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
defining parable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203, 223
dio chrysostom Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 277
dromena Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
dualism Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
ear Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
economic,participation Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
economic,system Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
editing (process) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
eikōnεἴκων Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203, 223
entertainment,fables as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 277
ephesians,letter to the Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
eschatological community/ies Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
eschatology,eschatological,belonging to the end-of-days,messianic age Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
eschatology/eschatological,wisdom/instruction Stuckenbruck (2007), 1 Enoch 91-108, 520
eschatology Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 198; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
essenes Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
excommunicate (see also aposynagôgos) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
excommunication Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
fable tellers,dio chrysostom as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 277
fable tellers,jesus as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267, 277, 278
fables and Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
faithful,the Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 198
father,in the heavens Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
father Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
foot/feet Levison (2023), The Greek Life of Adam and Eve. 987
fox meshalim,not referring to parable in hebrew bible Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
fragrances,paradise,of Levison (2023), The Greek Life of Adam and Eve. 987
genre Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203, 223
gentiles,gentile,nations Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
gentiles Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
god (term) Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
gospels,new testament Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
gospels Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 108
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 198, 209
greed Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
healing stories,as enacted parables Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 259
heaven,as substitution for the name of god Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
heaven Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
heavenly visions Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
hebrew bible,lack of true parables in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
hebrews,letter to the Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
herod,agrippa ii Crabb (2020), Luke/Acts and the End of History, 246
herod,agrippai Crabb (2020), Luke/Acts and the End of History, 246
herod Crabb (2020), Luke/Acts and the End of History, 246
hiddenness Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
high (chief) priest Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
historicity Crabb (2020), Luke/Acts and the End of History, 246
holy spirit,churchs possession of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 198; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
horse,white Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
hostility Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
instruction/teaching,by jesus Stuckenbruck (2007), 1 Enoch 91-108, 520
instructor Stuckenbruck (2007), 1 Enoch 91-108, 520
isaiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
jesus,as prophet like moses DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 259
jesus,failure of his messianic enterprise vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
jesus Legaspi (2018), Wisdom in Classical and Biblical Tradition, 216; Levison (2023), The Greek Life of Adam and Eve. 987; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4; Stuckenbruck (2007), 1 Enoch 91-108, 520
jesus return Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
jews Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 108
jezebel Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
john,gospel of,absence of παραβολή in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
john,gospel of,fables in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
judaism Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
kingdom Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
kingdom of god,absence in l fables Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480
kingdom of god/heaven,sons of the kingdom Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
kingdom of god Legaspi (2018), Wisdom in Classical and Biblical Tradition, 216
knowledge,divine Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 209
lamb,loyalty to Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
language Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
legomena Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
life / afterlife Stuckenbruck (2007), 1 Enoch 91-108, 520
linen Levison (2023), The Greek Life of Adam and Eve. 987
low wisdom fable as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 278
lukan fable collection,absence of kingdom of god in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480
lukan fable collection Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480
luke/acts\n,literary unity of Crabb (2020), Luke/Acts and the End of History, 263
luke Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 108
mark Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
martyrdom Crabb (2020), Luke/Acts and the End of History, 132; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100
message of jesus Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89
messianic redemption/salvation,triumph Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
miracles,witnesses Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
mithra Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
mysteries,christian Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
mysteries Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
mystery,mysterious,heavenly secrets vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
mystery/mysteries Stuckenbruck (2007), 1 Enoch 91-108, 520
mystery Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
nebuchadnezzar Stuckenbruck (2007), 1 Enoch 91-108, 520
new testament Legaspi (2018), Wisdom in Classical and Biblical Tradition, 216
noah Stuckenbruck (2007), 1 Enoch 91-108, 520
obstinacy Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89, 100, 108
of jesus Crabb (2020), Luke/Acts and the End of History, 132
old wives tales Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 278
opponents,of god,θεομάχοι Crabb (2020), Luke/Acts and the End of History, 246
opponents Crabb (2020), Luke/Acts and the End of History, 246
outsiders Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
parable Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89
parable scholarship,history of,fable confused for parable in Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
parable scholarship,history of,implausibility of status quaestionis Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
parables,of the vineyard Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 296
parables,sower Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 259, 260
parables Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 216
parabolē παραβολή,absence of parables outside of the synoptic gospels Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
parabolē παραβολή,as analogy or comparison Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
parabolē παραβολή,as equivalent for mashal Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
parabolē παραβολή,as parable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
parabolē παραβολή,gospel of luke usage of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
parabolē παραβολή,in ancient rhetoric Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
parabolē παραβολή,parable theory and Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203, 223
parabolē παραβολή,referring to fables Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
parabolē παραβολή,referring to many genres Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203
paroimiaπαροιµία,in john,παροιµία of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528
paroimiaπαροιµία Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
pastoral epistles Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
paul,pauline Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
paul Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173; Stuckenbruck (2007), 1 Enoch 91-108, 520
paul (apostle) Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4
paul (the apostle) Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100, 108
peshitta Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 296
phaedrus,slavery and Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 576
preaching,christian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
progress,historical Crabb (2020), Luke/Acts and the End of History, 132
prophecy Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
prophecy of isaiah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
prophet Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
prophetic Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
prophets Stuckenbruck (2007), 1 Enoch 91-108, 520
proverb Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203, 223
providence,πρόνοια/providentia Crabb (2020), Luke/Acts and the End of History, 246
pseudepigraphic Stuckenbruck (2007), 1 Enoch 91-108, 520
punitive miracle Crabb (2020), Luke/Acts and the End of History, 246
quintilian Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 277
qumran covenanters Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
regions,paradise,of Levison (2023), The Greek Life of Adam and Eve. 987
repentance Crabb (2020), Luke/Acts and the End of History, 246
rhetorical use of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 278
riddle Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 202, 203, 267
rock Levison (2023), The Greek Life of Adam and Eve. 987
rome Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100
salvation Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 108
scriptures,interpretation of,as basis for pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 209
scriptures Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 100
secret,messianic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
secret,teaching Bickerman and Tropper (2007), Studies in Jewish and Christian History, 700
secret knowledge Stuckenbruck (2007), 1 Enoch 91-108, 520
secrets Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
sectarian,non-sectarian Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
security Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
seeds Levison (2023), The Greek Life of Adam and Eve. 987
septuagint Crabb (2020), Luke/Acts and the End of History, 263; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89, 108; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 203
sermon of the mount Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 64
servants,prophets Stuckenbruck (2007), 1 Enoch 91-108, 520
seven messages Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
shunning or embracing the genre Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267, 277
slavery,context of fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 267
sons of darkness,sons of the evil one Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
sons of light Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
soteriology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
source criticism Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 480
spatial dualism Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
strength Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
subversive speech,fable as Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 277, 278
suffering Crabb (2020), Luke/Acts and the End of History, 132, 246
synoptic,gospels Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
synoptic,tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 639
synoptic gospels,parables in Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 259
synoptic gospels,tradition,pre-synoptic v-vi Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 218
teaching,relation to trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 209
teleology\n,view of history Crabb (2020), Luke/Acts and the End of History, 132
temple Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
theodicy Crabb (2020), Luke/Acts and the End of History, 246
tradition Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 89
treasure fables Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 223
trust,growth in Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 209
virtue,in new testament Legaspi (2018), Wisdom in Classical and Biblical Tradition, 216
vision Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
wealth,accumulation of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
wealth Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
wisdom' Stuckenbruck (2007), 1 Enoch 91-108, 520
wisdom,in gospels Legaspi (2018), Wisdom in Classical and Biblical Tradition, 216
wisdom Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 173
word/the word,preached Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347
world,foundation of Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
world view Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 196
παροιµία relation to fable Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 528