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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 18.18-18.30


Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ.Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven.


Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven.


οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν.For where two or three are gathered together in my name, there I am in the midst of them.


Τότε προσελθὼν ὁ Πέτρος εἶπεν [αὐτῷ] Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις;Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?


λέγει αὐτῷ ὁ Ἰησοῦς Οὐ λέγω σοι ἕως ἑπτάκις ἀλλὰ ἕως ἑβδομηκοντάκις ἑπτά.Jesus said to him, "I don't tell you until seven times, but, until seventy times seven.


Διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ ὃς ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ·Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants.


ἀρξαμένου δὲ αὐτοῦ συναίρειν προσήχθη εἷς αὐτῷ ὀφειλέτης μυρίων ταλάντων.When he had begun to reconcile, one was brought to him who owed him ten thousand talents.


μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι.But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made.


πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ πάντα ἀποδώσω σοι.The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.'


σπλαγχνισθεὶς δὲ ὁ κύριος τοῦ δούλου [ἐκείνου] ἀπέλυσεν αὐτόν, καὶ τὸ δάνιον ἀφῆκεν αὐτῷ.The lord of that servant, being moved with compassion, released him, and forgave him the debt.


ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων Ἀπόδος εἴ τι ὀφείλεις.But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!'


πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων Μακροθύμησον ἐπʼ ἐμοί, καὶ ἀποδώσω σοι.So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.'


ὁ δὲ οὐκ ἤθελεν, ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον.He would not, but went and cast him into prison, until he should pay back that which was due.


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

29 results
1. Hebrew Bible, Deuteronomy, 17.6, 17.12, 17.16, 19.15, 19.19, 21.21, 22.21-22.22, 22.24, 23.2-23.3, 23.8, 31.30 (9th cent. BCE - 3rd cent. BCE)

17.6. עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 19.15. לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃ 19.19. וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ 22.21. וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.22. כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 22.24. וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 23.2. לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃ 23.2. לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃ 23.3. לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 17.6. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death." 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel." 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’" 19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment" 19.19. then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee." 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear." 22.21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee." 22.22. If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel." 22.24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee." 23.2. He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD." 23.3. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD." 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." 31.30. And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished:"
2. Hebrew Bible, Exodus, 16.9-16.10, 35.1 (9th cent. BCE - 3rd cent. BCE)

16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 35.1. וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה׃ 35.1. וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃ 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 35.1. And Moses assembled all the congregation of the children of Israel, and said unto them: ‘These are the words which the LORD hath commanded, that ye should do them."
3. Hebrew Bible, Genesis, 50.17 (9th cent. BCE - 3rd cent. BCE)

50.17. כֹּה־תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי־רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו׃ 50.17. So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father.’ And Joseph wept when they spoke unto him."
4. Hebrew Bible, Psalms, 51.3-51.14, 103.3, 103.13 (9th cent. BCE - 3rd cent. BCE)

51.3. חָנֵּנִי אֱלֹהִים כְּחַסְדֶּךָ כְּרֹב רַחֲמֶיךָ מְחֵה פְשָׁעָי׃ 51.4. הרבה [הֶרֶב] כַּבְּסֵנִי מֵעֲוֺנִי וּמֵחַטָּאתִי טַהֲרֵנִי׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.6. לְךָ לְבַדְּךָ חָטָאתִי וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי לְמַעַן תִּצְדַּק בְּדָבְרֶךָ תִּזְכֶּה בְשָׁפְטֶךָ׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 51.8. הֵן־אֱמֶת חָפַצְתָּ בַטֻּחוֹת וּבְסָתֻם חָכְמָה תוֹדִיעֵנִי׃ 51.9. תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃ 51.11. הַסְתֵּר פָּנֶיךָ מֵחֲטָאָי וְכָל־עֲוֺנֹתַי מְחֵה׃ 51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 51.13. אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃ 51.14. הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ נְדִיבָה תִסְמְכֵנִי׃ 103.3. הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃ 103.13. כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו׃ 51.3. Be gracious unto me, O God, according to Thy mercy; According to the multitude of Thy compassions blot out my transgressions." 51.4. Wash me thoroughly from mine iniquity, And cleanse me from my sin." 51.5. For I know my transgressions; And my sin is ever before me." 51.6. Against Thee, Thee only, have I sinned, And done that which is evil in Thy sight; That Thou mayest be justified when Thou speakest, And be in the right when Thou judgest." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 51.8. Behold, Thou desirest truth in the inward parts; make me, therefore, to know wisdom in mine inmost heart." 51.9. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." 51.10. Make me to hear joy and gladness; that the bones which Thou hast crushed may rejoice." 51.11. Hide Thy face from my sins, and blot out all mine iniquities." 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me." 51.13. Cast me not away from Thy presence; and take not Thy holy spirit from me." 51.14. Restore unto me the joy of Thy salvation; and let a willing spirit uphold me." 103.3. Who forgiveth all thine iniquity; Who healeth all Thy diseases;" 103.13. Like as a father hath compassion upon his children, So hath the LORD compassion upon them that fear Him. ."
5. Hebrew Bible, 1 Kings, 8.22, 8.30-8.54, 12.20-12.21 (8th cent. BCE - 5th cent. BCE)

8.22. וַיַּעֲמֹד שְׁלֹמֹה לִפְנֵי מִזְבַּח יְהוָה נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וַיִּפְרֹשׂ כַּפָּיו הַשָּׁמָיִם׃ 8.31. אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׁא־בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה׃ 8.32. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.34. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ 8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.39. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.44. כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃ 8.45. וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.46. כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃ 8.47. וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃ 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.51. כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃ 8.52. לִהְיוֹת עֵינֶיךָ פְתֻחוֹת אֶל־תְּחִנַּת עַבְדְּךָ וְאֶל־תְּחִנַּת עַמְּךָ יִשְׂרָאֵל לִשְׁמֹעַ אֲלֵיהֶם בְּכֹל קָרְאָם אֵלֶיךָ׃ 8.53. כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃ 8.54. וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל־יְהוָה אֵת כָּל־הַתְּפִלָּה וְהַתְּחִנָּה הַזֹּאת קָם מִלִּפְנֵי מִזְבַּח יְהוָה מִכְּרֹעַ עַל־בִּרְכָּיו וְכַפָּיו פְּרֻשׂוֹת הַשָּׁמָיִם׃ 12.21. ויבאו [וַיָּבֹא] רְחַבְעָם יְרוּשָׁלִַם וַיַּקְהֵל אֶת־כָּל־בֵּית יְהוּדָה וְאֶת־שֵׁבֶט בִּנְיָמִן מֵאָה וּשְׁמֹנִים אֶלֶף בָּחוּר עֹשֵׂה מִלְחָמָה לְהִלָּחֵם עִם־בֵּית יִשְׂרָאֵל לְהָשִׁיב אֶת־הַמְּלוּכָה לִרְחַבְעָם בֶּן־שְׁלֹמֹה׃ 8.22. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven;" 8.30. And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive." 8.31. If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;" 8.32. then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness." 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;" 8.34. then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers." 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;" 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance." 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;" 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;" 8.39. then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—" 8.40. that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers." 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—" 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;" 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built." 8.44. If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;" 8.45. then hear Thou in heaven their prayer and their supplication, and maintain their cause." 8.46. If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;" 8.47. yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;" 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;" 8.50. and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;" 8.51. for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;" 8.52. that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee." 8.53. For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’" 8.54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven." 12.20. And it came to pass, when all Israel heard that Jeroboam was returned, that they sent and called him unto the congregation, and made him king over all Israel; there was none that followed the house of David, but the tribe of Judah only." 12.21. And when Rehoboam was come to Jerusalem, be assembled all the house of Judah, and the tribe of Benjamin, a hundred and fourscore thousand chosen men that were warriors, to fight against the house of Israel, to bring the kingdom back to Rehoboam the son of Solomon."
6. Hebrew Bible, Isaiah, 40.3 (8th cent. BCE - 5th cent. BCE)

40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God."
7. Hebrew Bible, Ezekiel, 36.25-36.27 (6th cent. BCE - 5th cent. BCE)

36.25. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 36.25. And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them."
8. Hebrew Bible, Nehemiah, 8.14 (5th cent. BCE - 4th cent. BCE)

8.14. וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃ 8.14. And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;"
9. Septuagint, 1 Maccabees, 4.59, 14.28 (2nd cent. BCE - 2nd cent. BCE)

4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:
10. Anon., Didache, 15.3 (1st cent. CE - 2nd cent. CE)

11. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE)

8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel."
12. New Testament, 1 John, 1.8-1.9, 2.27, 3.9, 5.16-5.18 (1st cent. CE - 1st cent. CE)

1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him.
13. New Testament, 1 Corinthians, 1.9, 2.12, 5.1-5.13, 6.2-6.3, 11.18, 11.20, 12.2, 14.23 (1st cent. CE - 1st cent. CE)

1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 5.6. Your boasting is not good. Don't you know that a little yeastleavens the whole lump? 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 5.8. Therefore let us keepthe feast, not with old yeast, neither with the yeast of malice andwickedness, but with the unleavened bread of sincerity and truth. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 5.12. For what haveI to do with also judging those who are outside? Don't you judge thosewho are within? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves. 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy?
14. New Testament, 1 Thessalonians, 4.12 (1st cent. CE - 1st cent. CE)

4.12. that you may walk properly toward those who are outside, and may have need of nothing.
15. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

16. New Testament, 2 Corinthians, 1.7, 3.18, 4.16-4.18, 7.9, 10.8, 11.4, 12.19, 13.1 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 2.1-2.13, 2.33, 2.38, 8.15, 8.17, 8.19, 10.47, 19.2 (1st cent. CE - 2nd cent. CE)

2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 2.13. Others, mocking, said, "They are filled with new wine. 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. 2.38. 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. 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit.
18. New Testament, Colossians, 3.5 (1st cent. CE - 1st cent. CE)

3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
19. New Testament, Ephesians, 2.3, 4.3, 5.2-5.14, 6.9 (1st cent. CE - 1st cent. CE)

2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4.3. being eager to keep the unity of the Spirit in the bond of peace. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 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. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him.
20. New Testament, Galatians, 1.16, 3.2, 3.14, 4.19, 5.19, 6.1 (1st cent. CE - 1st cent. CE)

1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted.
21. New Testament, Philippians, 4.14 (1st cent. CE - 1st cent. CE)

4.14. However you did well that you had fellowship with my affliction.
22. New Testament, Romans, 1.24-1.27, 1.29-1.31, 5.5, 8.29, 11.13, 12.1-12.2, 12.9 (1st cent. CE - 1st cent. CE)

1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.
23. New Testament, John, 12.27, 19.30, 20.22-20.23 (1st cent. CE - 1st cent. CE)

12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained.
24. New Testament, Luke, 1.17, 6.20-6.49, 11.2, 11.11-11.13, 17.4, 18.3, 18.5, 18.7-18.8, 18.13-18.14, 18.18-18.25, 22.21-22.34, 22.42 (1st cent. CE - 1st cent. CE)

1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 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. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 17.4. If he sins against you seven times in the day, and seven times turns again, saying, 'I repent,' you shall forgive him. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.19. Jesus asked him, "Why do you call me good? No one is good, except one -- God. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 18.21. He said, "I have observed all these things from my youth up. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 22.21. But behold, the hand of him who betrays me is with me on the table. 22.22. The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed! 22.23. They began to question among themselves, which of them it was who would do this thing. 22.24. There arose also a contention among them, which of them was considered to be greatest. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.
25. New Testament, Mark, 2.5-2.10, 6.7-6.13, 6.52, 10.17-10.31, 11.25, 14.36, 15.34, 16.14-16.18 (1st cent. CE - 1st cent. CE)

2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. 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. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 16.14. Afterward he was revealed to the eleven themselves as they sat at the table, and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen. 16.15. He said to them, "Go into all the world, and preach the gospel to the whole creation. 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned. 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover.
26. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)

10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.
27. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

87a. בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה וכי הוי חזי אמבוהא אבתריה אמר (איוב כ, ו) אם יעלה לשמים שיאו וראשו לעב יגיע כגללו לנצח יאבד רואיו יאמרו איו רב זוטרא כי הוו מכתפי ליה בשבתא דריגלא הוה אמר (משלי כז, כד) כי לא לעולם חסן ואם נזר לדור ודור,(משלי יח, ה) שאת פני רשע לא טוב לא טוב להם לרשעים שנושאין להם פנים בעולם הזה לא טוב לו לאחאב שנשאו לו פנים בעוה"ז שנאמר (מלכים א כא, כט) יען כי נכנע (אחאב מלפני) לא אביא הרעה בימיו,(משלי יח, ה) להטות צדיק במשפט טוב להם לצדיקים שאין נושאין להם פנים בעוה"ז טוב לו למשה שלא נשאו לו פנים בעוה"ז שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני הא אילו האמנתם בי עדיין לא הגיע זמנם ליפטר מן העולם,אשריהם לצדיקים לא דיין שהן זוכין אלא שמזכין לבניהם ולבני בניהם עד סוף כל הדורות שכמה בנים היו לו לאהרן שראויין לישרף כנדב ואביהוא שנאמר (ויקרא י, יב) הנותרים אלא שעמד להם זכות אביהם,אוי להם לרשעים לא דיין שמחייבין עצמן אלא שמחייבין לבניהם ולבני בניהם עד סוף כל הדורות הרבה בנים היו לו לכנען שראויין ליסמך כטבי עבדו של רבן גמליאל אלא שחובת אביהם גרמה להן,כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים כמעט אין מספיקין בידו לעשות תשובה כל המזכה את הרבים אין חטא בא על ידו מ"ט כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן שנאמר (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה שלא יהא הוא בגן עדן ותלמידיו בגיהנם שנאמר (משלי כח, יז) אדם עשוק בדם נפש עד בור ינוס אל יתמכו בו,האומר אחטא ואשוב אחטא ואשוב למה לי למימר אחטא ואשוב אחטא ואשוב תרי זימני כדרב הונא אמר רב דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אחטא ויום הכפורים מכפר אין יום הכפורים מכפר לימא מתני' דלא כרבי דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יוה"כ מכפר אפילו תימא רבי אגב שאני,עבירות שבין אדם למקום וכו' רמי ליה רב יוסף בר חבו לרבי אבהו עבירות שבין אדם לחבירו אין יוה"כ מכפר והא כתיב (שמואל א ב, כה) אם יחטא איש לאיש ופללו אלהים מאן אלהים דיינא,אי הכי אימא סיפא ואם לה' יחטא איש מי יתפלל לו הכי קאמר אם יחטא איש לאיש ופללו אלהים ימחול לו ואם לה' יחטא איש מי יתפלל בעדו תשובה ומעשים טובים,אמר ר' יצחק כל המקניט את חבירו אפילו בדברים צריך לפייסו שנאמר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים,(ואמר) רב חסדא וצריך לפייסו בשלש שורות של שלשה בני אדם שנאמר (איוב לג, כז) ישור על אנשים ויאמר חטאתי וישר העויתי ולא שוה לי,(ואמר) ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים שנאמר (בראשית נ, יז) אנא שא נא ועתה שא נא ואם מת מביא עשרה בני אדם ומעמידן על קברו ואומר חטאתי לה' אלהי ישראל ולפלוני שחבלתי בו,ר' ירמיה הוה ליה מילתא לר' אבא בהדיה אזל איתיב אדשא דר' אבא בהדי דשדיא אמתיה מיא מטא זרזיפי דמיא ארישא אמר עשאוני כאשפה קרא אנפשיה (תהלים קיג, ז) מאשפות ירים אביון שמע ר' אבא ונפיק לאפיה אמר ליה השתא צריכנא למיפק אדעתך דכתיב לך התרפס ורהב רעיך,ר' זירא כי הוה ליה מילתא בהדי איניש הוה חליף ותני לקמיה וממציא ליה כי היכי דניתי וניפוק ליה מדעתיה,רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא ' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה,רב הוה פסיק סידרא קמיה דרבי עייל 87a. bof his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ iambuha /i]following bafter himout of respect for him, bhe said: “Though his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?”(Job 20:6–7). This teaches that when one achieves power, it can lead to his downfall. bWhen they would carry Rav Zutra on their shoulders during the Shabbat of the Festivalwhen he taught, bhe would recitethe following to avoid becoming arrogant: b“For power is not forever, and does the crown endure for all generations?”(Proverbs 27:24).,§ It was further taught: b“It is not good to respect the person of the wicked”(Proverbs 18:5), meaning, bit is not good for wicked people when they are respected in this worldand are not punished for their sins. For example, bitwas bnot good for Ahab to be respected in this world, as it is stated: “Because he humbled himself before Me, I will not bring the evil in his days”(I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.,The opposite is also true. The complete verse states: “It is not good to respect the person of the wicked, bto turn aside the righteous in judgment”(Proverbs 18:5), meaning: bIt is good for the righteous when they are not respected in this worldand are punished in this world for their sins. For example, bitwas bgood for Moses that he was not respected in this world, as it is stated: “Because you did not believe in Me, to sanctify Me”(Numbers 20:12). The Gemara analyzes this: bHad you believed in Me, your time still would not have come to depart the world. /b,They said: bFortunate are the righteousbecause bnot only do theyaccumulate bmeritfor themselves, bbut theyaccumulate bmerit for their children and their children’s children until the end of all generations; as there were several sons of Aaron whoessentially bdeserved to be burned like Nadav and Avihu, as it is stated:“The sons of Aaron bwho were left”(Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. bBut the merit of their father protected them,and they and their descendants were priests for all time.,On the other hand: bWoe to the wicked,as bnot only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations.For example, bCanaan had many childrenwho bdeserved to be ordainedas rabbis and instructors of the public due to their great stature in Torah study, blike Tavi, the servant of Rabban Gamliel,who was famous for his wisdom; bbut their father’s liability caused themto remain as slaves.,Furthermore: bWhoeveraccumulates bmerit for the public will not have sin come to his hand,and God protects him from failing; bbut whoever causes the public to sin has almost no ability to repent.The Gemara explains: bWhat is the reasonthat bwhoeveraccumulates bmerit for the public will not have sin come to his hand?It is bso that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: “For You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit”(Psalms 16:10). On the other hand, bwhoever causes the public to sin has almost no ability to repent,so that bhe will not be in the Garden of Eden while his students are in Gehenna, as it is stated: “A man who is laden with the blood of any person shall hasten his steps to the pit; none will support him”(Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.,§ The Gemara returns to interpreting the mishna. It states there that bone who says: I will sin and I will repent, I will sin and I will repent,is not given the opportunity to repent.The Gemara asks: bWhy do Ineed the mishna bto say twice: I will sin and I will repent, I will sin and repent?The Gemara explains that this is bin accordance withthat bwhich Rav Hunasaid that bRav said,as bRav Huna saidthat bRav said: Once a person commits a transgression and repeats it, it becomes permitted to him.The Gemara is surprised at this: bCan it enter your mind that it becomes permitted to him? Rather,say that bit becomes to him asthough it were bpermitted.Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.,It is stated in the mishna that if one says: bI will sin and Yom Kippurwill batonefor my sins, bYom Kippur does not atonefor his sins. The Gemara comments: bLet us say that the mishna is not in accordance withthe opinion of bRabbiYehuda HaNasi, bas it was taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent.The Gemara answers: bEvenif byou saythat the mishna is in accordance with the opinion of bRabbiYehuda HaNasi, bit is differentwhen it is bon the basisof being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.,§ It was taught in the mishna: Yom Kippur atones for bsins committed against Godbut does not atone for sins committed against another person. bRav Yosef bar Ḥavu raised a contradiction before Rabbi Abbahu:The mishna states that bYom Kippur does not atone for sins committed against a fellow person, but isn’t it written: “If one man sin against another, God [ iElohim /i] shall judge him [ iufilelo /i]”(I Samuel 2:25). The word iufilelo /i, which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: bWho is iElohim /imentioned in the verse? It is referring to ba judge [ ielohim /i]and not to God, and the word iufileloin the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.,Rav Yosef bar Ḥavu said to him: bIf so, saythe following with regard to bthe latter clauseof the verse: b“But if a man sin against the Lord, who shall entreat [ iyitpallel /i] for him?”(I Samuel 2:25). This is difficult, since it has been established that the root ipllis interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: bThis iswhat the verse bis saying: If one man sins against another, God [ iElohim /i] shall forgive him [ iufilelo /i];if the sinner appeases the person against whom he has sinned, he will be forgiven. bBut if a man sin against the Lord, who shall entreat [ iyitpallel /i] for him? Repentance and good deeds.The root ipllis to be interpreted as indicating forgiveness rather than judgment.,§ bRabbi Yitzḥak said: One who angers his friend, evenonly bverbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [ ihitrapes /i] and urge [ irehav /i] your neighbor”(Proverbs 6:1–3). This should be understood as follows: bIf you have moneythat you owe him, bopen the palm of [ ihater pisat /i]your bhand toyour neighbor and pay the money that you owe; band if not,if you have sinned against him verbally, bincrease [ iharbe /i] friends for him,i.e., send many people as your messengers to ask him for forgiveness., bRav Ḥisda said: And one must appease theone he has insulted bwith three rows of three people, as it is stated: “He comes [ iyashor /i] before men, and says: I have sinned, and perverted that which was right, and it profited me not”(Job 33:27). Rav Ḥisda interprets the word iyashoras related to the word ishura /i, row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness., bRabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgivethe transgression of your brothers and their sin, for they did evil to you. bAnd now, pleaseforgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. bAnd ifthe insulted friend bdiesbefore he can be appeased, bone brings ten people, and stands them at the graveof the insulted friend, band saysin front of them: bI have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded. /b,The Gemara relates that bRabbi Yirmeyainsulted bRabbi Abba,causing the latter to bhave a complaint against him.Rabbi Yirmeya bwent and sat at the thresholdof bRabbi Abba’shouse to beg him for forgiveness. bWhenRabbi Abba’s bmaid poured out thedirty bwaterfrom the house, bthe stream of water landed onRabbi Yirmeya’s bhead. He saidabout himself: bThey have made me into a trash heap,as they are pouring dirty water on me. bHe recitedthis verse babout himself: “Who lifts up the needy out of the trash heap”(Psalms 113:7). bRabbi Abba heardwhat happened band went out to greet him.Rabbi Abba bsaid to him: Now I must go out to appease youfor this insult, bas it is written: “Go, humble yourself [ ihitrapes /i] and urge your neighbor”(Proverbs 6:3).,It is related that bwhen Rabbi Zeira had a complaint against a personwho insulted him, bhe wouldpace bback and forth before him and present himself, so thatthe person bcould come and appease him.Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.,It is further related that bRav had a complaint against a certain butcherwho insulted him. bThe butcher did not come before himto apologize. bOn Yom Kippur eve,Rav bsaid: I will goand bappease him. He methis student bRav Huna,who bsaid to him: Where is my Master going? He said to him:I am going bto appease so-and-so.Rav Huna called Rav by his name and bsaid: Abba is going to kill a person,for surely that person’s end will not be good. Rav bwent and stood by him.He found the butcher bsitting and splitting the headof an animal. The butcher braised his eyes and saw him. He saidto him: bAre you Abba? Go, I have nothingto say bto you. While he was splitting the head, one of the bonesof the head bflew out and struck him in the throat and killed him,thereby fulfilling Rav Huna’s prediction.,The Gemara further relates: bRav was reciting theTorah bportion before RabbiYehuda HaNasi.
28. Eusebius of Caesarea, Ecclesiastical History, 7.30.19 (3rd cent. CE - 4th cent. CE)

7.30.19. But as Paul refused to surrender the church building, the Emperor Aurelian was petitioned; and he decided the matter most equitably, ordering the building to be given to those to whom the bishops of Italy and of the city of Rome should adjudge it. Thus this man was driven out of the church, with extreme disgrace, by the worldly power.
29. Augustine, Sermons, 56-59, 352 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abba poemen Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 89
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
apostasy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
apostolate, (com)mission Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
architecture, domus ecclesiae Esler, The Early Christian World (2000) 711
architecture, from first century to early fourth century Esler, The Early Christian World (2000) 711
architecture, generally Esler, The Early Christian World (2000) 711
architecture, house-churches Esler, The Early Christian World (2000) 711
arians Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1275
arriano, personality Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 39
arriano, rhetorical training and methods Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 39
asia minor Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
avitus, attack on jews in jerusalem at sukkoth and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 260
avitus, eudokia and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 260
baptism Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
boundaries Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
bowls, incantation Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 77
causes of corruption, harmonization Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 20
christ Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
christianity (early) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
christology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
compassion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 206
conflict Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
conversion, rhetoric/language/linguistic aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
conversionist tendencies deSilva, Ephesians (2022) 260
cosmology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146, 149
criteria in textual criticism, authors style Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 19, 23
criteria in textual criticism, scribal tendencies Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 23
criteria in textual criticism Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 19, 20, 21, 22, 23
cry of dereliction Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
darkness deSilva, Ephesians (2022) 260
death Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
delphi Levison, Filled with the Spirit (2009) 368
disciple, peter Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
disciple Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339; Levison, Filled with the Spirit (2009) 368; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202, 206
divine being, angel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
divorce, procedure Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 190
divorce, public Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 190
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260
dreams Levison, Filled with the Spirit (2009) 368
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146, 149, 202, 206; Levison, Filled with the Spirit (2009) 368
economics, extortion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
economics, requisition (angareia) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
economics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
education, character Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
egyptian Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
eschatology, afterlife Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
eschatology, divine trial Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
eschatology, perspective Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146, 149
eudokia, barsauma and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 260
eudokia, jews and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 260
exempla, in augustine Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 39
faith, on earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
faith (belief, fidelity, trust), human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 149, 202
fear (negatively marked) Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260
flesh (as negative force) deSilva, Ephesians (2022) 260
forgiveness, of sins Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202, 206
forgiveness Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 89, 90; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202, 206; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
forgiveness (divine) Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
gaza Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
gentile Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
gentiles/gentile Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
gethsemane, trust in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
god, nature of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
god, relationship to Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 206
god, response of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
god, work of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 94, 96
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
gould, graham Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 89, 90
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260, 261
graeco-roman (law/custom) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
graeco-roman (world/period) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
greece Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
greek syntax, asyndeton Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 19
greek vocables and phrases, δέ Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 19
greek vocables and phrases, οὐρανός Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 20, 21
greek vocables and phrases, ἄλλος Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 19
greek vocables and phrases, ἕτερος Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 19
greek vocables and phrases, ὅ Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 20
heaven, kingdom of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146
heaven, lord of (and earth) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 149
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146, 149, 202
holy spirit, transformation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
house-church, architecture Esler, The Early Christian World (2000) 711
hypocrites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260, 261
injustice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
inspiration Levison, Filled with the Spirit (2009) 368
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
israel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
jerusalem, destruction of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116, 149
jesus, relationship of to god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 149
jesus, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
jesus christ, in the fourth gospel Levison, Filled with the Spirit (2009) 368
jesus christ Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
jew(ish), pharisees Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125, 194
jew(ish), rabbis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
jew(ish), sabbateans Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
jew(ish), scribes Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125, 194
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 368
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
john, fourth gospel Levison, Filled with the Spirit (2009) 368
judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93, 94
judgment, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
judgment, human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
kingdom and kingship Levison, Filled with the Spirit (2009) 368
law, god's" '151.0_368.0@matthew Levison, Filled with the Spirit (2009) 368
law, roman Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
law, torah Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
leadership, leaders Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
light deSilva, Ephesians (2022) 260
literature Levison, Filled with the Spirit (2009) 368
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
love, human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
luke, gospel writer Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
manicheans Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1275
marcion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146
matthew, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93, 94, 96
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
mercy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202, 206
messiah Levison, Filled with the Spirit (2009) 368
messianism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
moses Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
nature, natural phenomena, earth, land Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
nature, natural phenomena, heaven, sky Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
nt manuscripts and witnesses, codex bezae Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 23
nurture Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260
optatus, of milevis Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1296
order Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1296
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
pagan/gentile prayer/prayer practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
paul (saul) Levison, Filled with the Spirit (2009) 368; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
pentecost Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
peter Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1297; Levison, Filled with the Spirit (2009) 368
petitions of the lords prayer, fifth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146
pistis, on earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 206
pistis Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 206
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
power Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 149, 202
prayer, effect of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202, 206
prayer, focus of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
prayer, intercessory Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
prayer, penitential Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 94
q source Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
qumran, dead sea sect Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260, 261
relationship Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
remnant Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
repentance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
restoration, intracommunal Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
restoration Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
resurrection Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
retaliation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
rhetoric, metaphor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 39
righteousness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
roman, law Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 645
sabellians Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1275
salvation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
sanctification Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1296
schweitzer, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, delay of parousia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, history, dogmatic Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, changed views Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, galilean ministry Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, hiddenness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, jesus, messianic consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, kingdom of god, failure to arrive Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, messianic woes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, mission of the twelve Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
schweitzer, quest, role of history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 529
scribe Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125
self-trust, negative, positive Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
sermon of the mount, interpretation of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
sermon of the mount, redaction of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
sermon of the mount, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 116
sermon on the mount Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
sermones ad populam (augustine), augustines personality Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 39
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 261
sickness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202
sin Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202; Levison, Filled with the Spirit (2009) 368; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 194
slavemaster Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 149
sons/children of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 94, 96
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 368
spirit, effects of, forgiveness of sin Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 368
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 368
stereotypes/stereotyping/stereotypical Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96
suffering Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
synoptic gospels' Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 339
taxes, tax collector Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 202, 206
temple (in jerusalem) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
temple action episode Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 93
temples, in jerusalem, built by solomon Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 260
throne of god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 146
tria officia (rhetoric) Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 39
trust, attitude and action, not always co-existent Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 260, 261
turning/change Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 255
vice and virtue lists Keener, First-Second Corinthians (2005) 51
violence Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 125, 194
virtue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
worship, early christian worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 94
worship, true/authentic worship Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 96