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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 26.39


καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ.He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.


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

44 results
1. Hebrew Bible, Exodus, 20.20 (9th cent. BCE - 3rd cent. BCE)

20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you."
2. Hebrew Bible, Genesis, 1.26, 3.22, 9.20-9.21, 14.18, 22.1, 27.29, 49.11 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 27.29. יַעַבְדוּךָ עַמִּים וישתחו [וְיִשְׁתַּחֲווּ] לְךָ לְאֻמִּים הֱוֵה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲוּוּ לְךָ בְּנֵי אִמֶּךָ אֹרְרֶיךָ אָרוּר וּמְבָרֲכֶיךָ בָּרוּךְ׃ 49.11. אֹסְרִי לַגֶּפֶן עירה [עִירוֹ] וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סותה [סוּתוֹ׃] 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 9.20. And Noah, the man of the land, began and planted a vineyard." 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent." 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 27.29. Let peoples serve thee, And nations bow down to thee. Be lord over thy brethren, And let thy mother’s sons bow down to thee. Cursed be every one that curseth thee, And blessed be every one that blesseth thee." 49.11. Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes;"
3. Hebrew Bible, Proverbs, 9.1-9.5 (9th cent. BCE - 3rd cent. BCE)

9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled."
4. Hebrew Bible, Psalms, 21 (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, 1 Kings, 19.5-19.8 (8th cent. BCE - 5th cent. BCE)

19.5. וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃ 19.6. וַיַּבֵּט וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַת רְצָפִים וְצַפַּחַת מָיִם וַיֹּאכַל וַיֵּשְׁתְּ וַיָּשָׁב וַיִּשְׁכָּב׃ 19.7. וַיָּשָׁב מַלְאַךְ יְהוָה שֵׁנִית וַיִּגַּע־בּוֹ וַיֹּאמֶר קוּם אֱכֹל כִּי רַב מִמְּךָ הַדָּרֶךְ׃ 19.8. וַיָּקָם וַיֹּאכַל וַיִּשְׁתֶּה וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה עַד הַר הָאֱלֹהִים חֹרֵב׃ 19.5. And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’" 19.6. And he looked, and, behold, there was at his head a cake baked on the hot stones, and a cruse of water. And he did eat and drink, and laid him down again." 19.7. And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’" 19.8. And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God."
6. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)

7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
7. Hebrew Bible, Isaiah, 43.18-43.21, 50.7-50.9 (8th cent. BCE - 5th cent. BCE)

43.18. אַל־תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל־תִּתְבֹּנָנוּ׃ 43.19. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃ 43.21. עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃ 50.7. וַאדֹנָי יְהוִה יַעֲזָר־לִי עַל־כֵּן לֹא נִכְלָמְתִּי עַל־כֵּן שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי־לֹא אֵבוֹשׁ׃ 50.8. קָרוֹב מַצְדִּיקִי מִי־יָרִיב אִתִּי נַעַמְדָה יָּחַד מִי־בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי׃ 50.9. הֵן אֲדֹנָי יְהוִה יַעֲזָר־לִי מִי־הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם׃ 43.18. Remember ye not the former things, Neither consider the things of old." 43.19. Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert." 43.20. The beasts of the field shall honour Me, The jackals and the ostriches; Because I give waters in the wilderness, And rivers in the desert, To give drink to My people, Mine elect;" 43.21. The people which I formed for Myself, That they might tell of My praise." 50.7. For the Lord GOD will help me; Therefore have I not been confounded; Therefore have I set my face like a flint, And I know that I shall not be ashamed." 50.8. He is near that justifieth me; Who will contend with me? let us stand up together; Who is mine adversary? let him come near to me." 50.9. Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up."
8. Homer, Iliad, 1.34-1.40 (8th cent. BCE - 7th cent. BCE)

1.34. /as she walks to and fro before the loom and serves my bed. But go, do not anger me, that you may return the safer. So he spoke, and the old man was seized with fear and obeyed his word. He went forth in silence along the shore of the loud-resounding sea, and earnestly then, when he had gone apart, the old man prayed 1.35. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.36. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.37. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.38. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.39. /to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats 1.40. /fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver.
9. Hebrew Bible, Ezekiel, 1.3, 43.3 (6th cent. BCE - 5th cent. BCE)

1.3. הָיֹה הָיָה דְבַר־יְהוָה אֶל־יְחֶזְקֵאל בֶּן־בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים עַל־נְהַר־כְּבָר וַתְּהִי עָלָיו שָׁם יַד־יְהוָה׃ 43.3. וּכְמַרְאֵה הַמַּרְאֶה אֲשֶׁר רָאִיתִי כַּמַּרְאֶה אֲשֶׁר־רָאִיתִי בְּבֹאִי לְשַׁחֵת אֶת־הָעִיר וּמַרְאוֹת כַּמַּרְאֶה אֲשֶׁר רָאִיתִי אֶל־נְהַר־כְּבָר וָאֶפֹּל אֶל־פָּנָי׃ 1.3. the word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him." 43.3. And the appearance of the vision which I saw was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face."
10. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE)

11. Aristotle, Movement of Animals, None (4th cent. BCE - 4th cent. BCE)

12. Aristotle, Nicomachean Ethics, 3.2 (4th cent. BCE - 4th cent. BCE)

13. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE)

14. Cicero, On Fate, 9.20 (2nd cent. BCE - 1st cent. BCE)

15. Cicero, On Laws, 1.27 (2nd cent. BCE - 1st cent. BCE)

16. Septuagint, Wisdom of Solomon, 3.5 (2nd cent. BCE - 1st cent. BCE)

3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself;
17. Lucretius Carus, On The Nature of Things, 2.251-2.293 (1st cent. BCE - 1st cent. BCE)

18. Epictetus, Discourses, 2.6.9-2.6.10, 4.1.89-4.1.90 (1st cent. CE - 2nd cent. CE)

19. Josephus Flavius, Jewish Antiquities, 1.272 (1st cent. CE - 1st cent. CE)

1.272. So suspecting no deceit, he ate the supper, and betook himself to his prayers and intercessions with God; and said, “O Lord of all ages, and Creator of all substance; for it was thou that didst propose to my father great plenty of good things, and hast vouchsafed to bestow on me what I have; and hast promised to my posterity to be their kind supporter, and to bestow on them still greater blessings;
20. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)

3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
21. New Testament, 1 Peter, 2.4-2.5 (1st cent. CE - 1st cent. CE)

2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
22. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE)

11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes.
23. New Testament, 1 Timothy, 1.7 (1st cent. CE - 1st cent. CE)

1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm.
24. New Testament, Apocalypse, 1.5, 3.14, 14.2, 19.11 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps. 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war.
25. New Testament, James, 1.13 (1st cent. CE - 1st cent. CE)

1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one.
26. New Testament, Galatians, 2.16, 2.20, 4.6 (1st cent. CE - 1st cent. CE)

2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!
27. New Testament, Hebrews, 3.6, 4.15, 5.7 (1st cent. CE - 1st cent. CE)

3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear
28. New Testament, Philippians, 2.6-2.7, 3.9 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith;
29. New Testament, Romans, 1.5, 1.12, 2.1, 3.3, 3.9-3.10, 3.21-3.26, 5.6-5.7, 8.6, 8.15-8.16 (1st cent. CE - 1st cent. CE)

1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.12. that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine. 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God;
30. New Testament, John, 4.34, 5.17, 5.19-5.20, 5.30-5.47, 6.37-6.38, 6.46, 6.56, 7.16, 8.28, 8.49-8.50, 10.30, 10.38, 11.41, 12.27, 12.44, 12.49, 13.12-13.17, 13.19, 13.31-13.32, 14.1, 14.10-14.12, 14.19, 16.9, 16.27-16.28, 16.30, 17.1, 17.4, 17.8, 17.20-17.21, 17.25 (1st cent. CE - 1st cent. CE)

4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 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. 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 13.32. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 16.9. about sin, because they don't believe in me; 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me.
31. New Testament, Luke, 6.17-6.49, 10.21-10.22, 10.38-10.42, 11.2, 22.4, 22.32, 22.42, 24.50-24.53 (1st cent. CE - 1st cent. CE)

6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. 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. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 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. 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. 24.52. They worshiped him, and returned to Jerusalem with great joy 24.53. and were continually in the temple, praising and blessing God. Amen.
32. New Testament, Mark, 10.43, 11.25, 14.36, 15.34 (1st cent. CE - 1st cent. CE)

10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 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?
33. New Testament, Matthew, 2.13-2.15, 4.1-4.11, 5.3, 5.21-5.30, 6.1-6.6, 6.9, 6.32-6.33, 8.5-8.7, 8.10, 9.9, 9.13, 11.25-11.27, 12.42, 14.13-14.21, 15.21-15.22, 15.24, 15.27, 16.19, 16.24, 17.20, 18.15-18.35, 20.26, 22.13, 26.36-26.38, 26.40-26.42, 26.45, 27.43, 27.46 (1st cent. CE - 1st cent. CE)

2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 9.9. As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. 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. 18.19. 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. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times? 18.22. Jesus said to him, "I don't tell you until seven times, but, until seventy times seven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. 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. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. 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!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.' 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?
34. Pliny The Elder, Natural History, 2.27 (1st cent. CE - 1st cent. CE)

35. Seneca The Younger, Letters, 95 (1st cent. CE - 1st cent. CE)

36. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)

37. Justin, Dialogue With Trypho, 62.4, 80.4, 103.8, 128.3 (2nd cent. CE - 2nd cent. CE)

38. Cyprian, Letters, 63.3 (3rd cent. CE - 3rd cent. CE)

39. Cyprian, Letters, 63.3 (3rd cent. CE - 3rd cent. CE)

40. Cyprian, Letters, 63.3 (3rd cent. CE - 3rd cent. CE)

41. Cyprian, Letters, 63.3 (3rd cent. CE - 3rd cent. CE)

42. Origen, On First Principles, 3.1.8, 3.1.18, 3.1.20 (3rd cent. CE - 3rd cent. CE)

3.1.8. Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, Therefore He has mercy on whom He will, and whom He will He hardens. For it is on these passages chiefly that the heretics rely, asserting that salvation is not in our own power, but that souls are of such a nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad. And hence they maintain that Pharaoh, too, being of a ruined nature, was on that account hardened by God, who hardens those that are of an earthly nature, but has compassion on those who are of a spiritual nature. Let us see, then, what is the meaning of their assertion; and let us, in the first place, request them to tell us whether they maintain that the soul of Pharaoh was of an earthly nature, such as they term lost. They will undoubtedly answer that it was of an earthly nature. If so, then to believe God, or to obey Him, when his nature opposed his so doing, was an impossibility. And if this were his condition by nature, what further need was there for his heart to be hardened, and this not once, but several times, unless indeed because it was possible for him to yield to persuasion? Nor could any one be said to be hardened by another, save him who of himself was not obdurate. And if he were not obdurate of himself, it follows that neither was he of an earthly nature, but such an one as might give way when overpowered by signs and wonders. But he was necessary for God's purpose, in order that, for the saving of the multitude, He might manifest in him His power by his offering resistance to numerous miracles, and struggling against the will of God, and his heart being by this means said to be hardened. Such are our answers, in the first place, to these persons; and by these their assertion may be overturned, according to which they think that Pharaoh was destroyed in consequence of his evil nature. And with regard to the language of the Apostle Paul, we must answer them in a similar way. For who are they whom God hardens, according to your view? Those, namely, whom you term of a ruined nature, and who, I am to suppose, would have done something else had they not been hardened. If, indeed, they come to destruction in consequence of being hardened, they no longer perish naturally, but in virtue of what befalls them. Then, in the next place, upon whom does God show mercy? On those, namely, who are to be saved. And in what respect do those persons stand in need of a second compassion, who are to be saved once by their nature, and so come naturally to blessedness, except that it is shown even from their case, that, because it was possible for them to perish, they therefore obtain mercy, that so they may not perish, but come to salvation, and possess the kingdom of the good. And let this be our answer to those who devise and invent the fable of good or bad natures, i.e., of earthly or spiritual souls, in consequence of which, as they say, each one is either saved or lost. 3.1.8. Let us begin, then, with what is said about Pharaoh— that he was hardened by God, that he might not send away the people; along with which will be examined also the statement of the apostle, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. And certain of those who hold different opinions misuse these passages, themselves also almost destroying free-will by introducing ruined natures incapable of salvation, and others saved which it is impossible can be lost; and Pharaoh, they say, as being of a ruined nature, is therefore hardened by God, who has mercy upon the spiritual, but hardens the earthly. Let us see now what they mean. For we shall ask them if Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of an earthy nature is altogether disobedient to God: but if disobedient, what need is there of his heart being hardened, and that not once, but frequently? Unless perhaps, since it was possible for him to obey (in which case he would certainly have obeyed, as not being earthy, when hard pressed by the signs and wonders), God needs him to be disobedient to a greater degree, in order that He may manifest His mighty deeds for the salvation of the multitude, and therefore hardens his heart. This will be our answer to them in the first place, in order to overturn their supposition that Pharaoh was of a ruined nature. And the same reply must be given to them with respect to the statement of the apostle. For whom does God harden? Those who perish, as if they would obey unless they were hardened, or manifestly those who would be saved because they are not of a ruined nature. And on whom has He mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have been prepared once for salvation, and who will by all means become blessed on account of their nature? Unless perhaps, since they are capable of incurring destruction, if they did not receive mercy, they will obtain mercy, in order that they may not incur that destruction of which they are capable, but may be in the condition of those who are saved. And this is our answer to such persons. 3.1.18. Let us now look to the expression, It is not of him that wills, nor of him that runs, but of God that shows mercy. For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e., neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz., to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. 3.1.18. Let us look next at the passage: So, then, it is not of him that wills, nor of him that runs, but of God that shows mercy. For they who find fault say: If it is not of him that wills, nor of him that runs, but of God that shows mercy, salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who shows mercy when he pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give (perhaps) a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz., to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defense which I think we can offer to the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy. Solomon says in the book of Psalms (for the Song of Degrees is his, from which we shall quote the words): Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman wakes in vain: not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the (mere) human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus — for these things are accomplished with the assistance of God — it is well said that it is not of him that wills, nor of him that runs, but of God that shows mercy. As if also it were said with regard to husbandry what also is actually recorded: I planted, Apollos watered; and God gave the increase. So then neither is he that plants anything, neither he that waters; but God that gives the increase. Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour? — since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that it is not of him that wills, nor of him that runs, but of God that shows mercy. For if in the manner which they imagine we must explain the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy, the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the Churches: it is in vain also that we give ourselves up to desire better things, and in vain also (to attempt) to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage. 3.1.20. Still the declaration of the apostle will appear to drag us to the conclusion that we are not possessed of freedom of will, in which, objecting against himself, he says, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of free-will. Now we must ask him who deals so with these passages, whether it is possible to conceive of the apostle as contradicting himself. I presume, however, that no one will venture to say so. If, then, the apostle does not utter contradictions, how can he, according to him who so understands him, reasonably find fault, censuring the individual at Corinth who had committed fornication, or those who had fallen away, and had not repented of the licentiousness and impurity of which they had been guilty? And how can he bless those whom he praises as having done well, as he does the house of Onesiphorus in these words: The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant to him that he may find mercy of the Lord in that day. It is not consistent for the same apostle to blame the sinner as worthy of censure, and to praise him who had done well as deserving of approval; and again, on the other hand, to say, as if nothing depended on ourselves, that the cause was in the Creator why the one vessel was formed to honour, and the other to dishonour. And how is this statement correct: For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad, since they who have done evil have advanced to this pitch of wickedness because they were created vessels unto dishonour, while they that have lived virtuously have done good because they were created from the beginning for this purpose, and became vessels unto honour? And again, how does not the statement made elsewhere conflict with the view which these persons draw from the words which we have quoted (that it is the fault of the Creator that one vessel is in honour and another in dishonour), viz., that in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work; for if he who purges himself becomes a vessel unto honour, and he who allows himself to remain unpurged becomes a vessel unto dishonour, then, so far as these words are concerned, the Creator is not at all to blame. For the Creator makes vessels of honour and vessels of dishonour, not from the beginning according to His foreknowledge, since He does not condemn or justify beforehand according to it; but (He makes) those into vessels of honour who purged themselves, and those into vessels of dishonour who allowed themselves to remain unpurged: so that it results from older causes (which operated) in the formation of the vessels unto honour and dishonour, that one was created for the former condition, and another for the latter. But if we once admit that there were certain older causes (at work) in the forming of a vessel unto honour, and of one unto dishonour, what absurdity is there in going back to the subject of the soul, and (in supposing) that a more ancient cause for Jacob being loved and for Esau being hated existed with respect to Jacob before his assumption of a body, and with regard to Esau before he was conceived in the womb of Rebecca?
43. Papyri, Papyri Graecae Magicae, 1.195-1.222 (3rd cent. CE - 4th cent. CE)

44. Plotinus, Enneads, 6.8 (3rd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
abba Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
abuse,trust following Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188
africa McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
ahab Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
alexander of hales Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
alexandria Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297, 342
antiphon Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
apollo Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
appetite (epithumia),distinguished boulēsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
aquinas,thomas Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
aquinas (thomas),natural vs. rational will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 317
aramaic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
assumption Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
asterius of amasea Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
belief,believer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
blessing Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
body Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
bond,helen Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 152
bren,tad Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219
brunschwig,jacques Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219
caesarius van heisterbach Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
carmelite Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
causes of corruption,liturgical influence Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 297
causes of corruption,theological concerns Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 297
choice [ will Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
christ,his will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
christ Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
christian Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297, 342
christianity Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
chryses Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
cleanthes' appeal to indifference,free will" Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
cognitive theory Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
coherence,as criterion for belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
cologne Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
community Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 279
community prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
corpus christi Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
cosmology,cosmogony Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
crucifixion Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
cry of dereliction Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 261
curses Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
cyprian,letter McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
cyprian McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
daphne and delius Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188
david Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
delf,dirc van Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
desert Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
determinism Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
dionysius of alexandria Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
disciples of jesus Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
ecclesiology Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
egypt Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
elijah Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
enemies,clemency toward ones, prayer of forgiveness for ones Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
epictetus,stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 320
epigraphy Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
erotic magic Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
eucharist,of bread and water McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
eucharist Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
evil Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188
exegesis,in gnosticism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
exegesis Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
exemplars of trust,jesus as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
ezekiel Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
faithfulness,of christ to both god and humanity Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
faithfulness,of israel Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
fast Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
father,child relationship Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
father,the Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
father Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
feast of booths Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
flight of mary and joseph Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
frazer,james Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
free will Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
freedom,and swerve of atoms Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
freedom,and will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
gauthier,r.-a Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
gethsemane,trust in Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188, 189, 261
gethsemane Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188
god,as father Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
god,relationship to Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
gods power Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
good,the Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154, 188, 189, 222, 261
greek magical papyri,xiii,xv Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
heaven Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297, 342
hebrew language Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
help Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
hierarchy of means Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
homer Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154, 189
horeb Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
hymn Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
imitation,of christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154, 188, 222
imperfect trust,adequacy of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 261
institution narrative' McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
integrity Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
isaac Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
jacob Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
jerusalem Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
jesus Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297, 342
jesus [ christ,savior,and son Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
jewish prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
jewish succession,listing of sects of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
jews Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297, 342
job,book of Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
john Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
joseph Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
kingdom of god Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
knowledge,divine Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
knowledge,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
koenraad of st. joris Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
langton,stephen Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
law Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
lazarus Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
logion Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
lords prayer,address of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
lords prayer,christology of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
lords prayer,hermeneutics of the Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
lords prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
loyalty Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
lucretius,epicurean,free will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
luke,gospel of Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
madden,john d. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
martyr,justin,polemic against exegesis of gnostics Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
mary Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
mary and martha Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
matthew,gospel of McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
maximus,confessor,christian,christ had two wills Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 317
maximus,confessor,christian Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
mediation Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
mediator,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 189
midrash Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
miraculous Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
mount of olives Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
new testament Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
noah,covenant with McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 205
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154, 188, 189, 222, 261
oil Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
origen,church father,does only god will? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
origen Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
passion narrative,trust in Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188, 189, 222
patristic tradition Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
paul,apostle Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
paul,st Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
pentecost Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
perfection Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
perseverance Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
peter of poitiers Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
petitions of the lords prayer,sixth Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60, 279
petitions of the lords prayer,we Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
petitions of the lords prayer,you Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
philosophers Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
pistis,as gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188
pistis iēsou Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
plague Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
plotinus,neoplatonist Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
porphyry,neoplatonist Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
prayer, of forgiveness for enemies Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
prayer,language of Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
prayer Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
prophecy Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297, 342
reconciliation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154, 188, 261
reservation,in wanting Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
resurrection Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
risk,relation to divine-human trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 154
rome Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
saarinen,risto Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
sacrament Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
salvation Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
scarce resources theory Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
scribalism Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
scripture,as weapon/criterion against heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
scripture,justin martyr on Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
self-determination [ free will Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
self-trust,negative,positive Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 261
sermon on the mount Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 261
shmuel Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
short prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264
simon Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
simon cephas (= peter the apostle) Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
sin Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
solomon Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 75
son,of god Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 60
soul Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
spirit,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 188
spirit [ pneuma Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
stephen Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
stoicism Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 119
stone Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
study Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 342
suffering Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
temptation Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 317; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 42
tertullian,church father,free power of choice Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
therapeutic trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 189, 222
therapy,techniques see esp. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219
therapy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219
trust,attitude and action,not always co-existent Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 261
valentinians,doctrine of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
vengeance Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 137
vigilance Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
virtue,in new testament Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
virtue Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 279
voice Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
will,boulēsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
will,conditional willing Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
will,freedom Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 320
will,in christ Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 317
will,let this cuppass from me Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317, 320
william of auxerre Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317
wisdom,in gospels Legaspi (2018), Wisdom in Classical and Biblical Tradition, 220
witness,as basis of belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 222
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia) Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 219, 317, 320
zeus Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 186
μερίζειν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207
προβάλλειν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207