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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 6.1-6.10


Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.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.


ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς·Let your kingdom come. Let your will be done, as in heaven, so on earth.


Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν.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.


σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σουBut when you do merciful deeds, don't let your left hand know what your right hand does


ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly.


Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν.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.


σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.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.


Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται·In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking.


μὴ οὖν ὁμοιωθῆτε αὐτοῖς, οἶδεν γὰρ [ὁ θεὸς] ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν.Therefore don't be like them, for your Father knows what things you need, before you ask him.


Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σουPray like this: 'Our Father in heaven, may your name be kept holy.


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

67 results
1. Septuagint, Tobit, 3.11, 4.7-4.11, 12.8-12.10 (10th cent. BCE - 2nd cent. BCE)

3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives.
2. Hebrew Bible, Deuteronomy, 8.3, 15.11, 32.1 (9th cent. BCE - 3rd cent. BCE)

8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live." 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’" 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth."
3. Hebrew Bible, Esther, 4.16 (9th cent. BCE - 3rd cent. BCE)

4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’"
4. Hebrew Bible, Exodus, 34.6-34.7 (9th cent. BCE - 3rd cent. BCE)

34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’"
5. Hebrew Bible, Genesis, 1.1, 3.6 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 1.1. In the beginning God created the heaven and the earth." 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat."
6. Hebrew Bible, Job, 3.3 (9th cent. BCE - 3rd cent. BCE)

3.3. יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃ 3.3. Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’"
7. Hebrew Bible, Leviticus, 19.2 (9th cent. BCE - 3rd cent. BCE)

19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy."
8. Hebrew Bible, Proverbs, 1.23-1.24, 4.4, 4.10, 4.20, 5.1, 5.7, 7.1-7.2, 9.1, 22.17, 24.23, 30.1, 31.1-31.2 (9th cent. BCE - 3rd cent. BCE)

1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 1.24. יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃ 4.4. וַיֹּרֵנִי וַיֹּאמֶר לִי יִתְמָךְ־דְּבָרַי לִבֶּךָ שְׁמֹר מִצְוֺתַי וֶחְיֵה׃ 5.1. בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃ 5.1. פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃ 5.7. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 7.1. וְהִנֵּה אִשָּׁה לִקְרָאתוֹ שִׁית זוֹנָה וּנְצֻרַת לֵב׃ 7.1. בְּנִי שְׁמֹר אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 7.2. שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃ 7.2. צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 24.23. גַּם־אֵלֶּה לַחֲכָמִים הַכֵּר־פָּנִים בְּמִשְׁפָּט בַּל־טוֹב׃ 30.1. דִּבְרֵי אָגוּר בִּן־יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל׃ 30.1. אַל־תַּלְשֵׁן עֶבֶד אֶל־אדנו [אֲדֹנָיו] פֶּן־יְקַלֶּלְךָ וְאָשָׁמְתָּ׃ 31.1. דִּבְרֵי לְמוּאֵל מֶלֶךְ מַשָּׂא אֲ‍שֶׁר־יִסְּרַתּוּ אִמּוֹ׃ 31.1. אֵשֶׁת־חַיִל מִי יִמְצָא וְרָחֹק מִפְּנִינִים מִכְרָהּ׃ 31.2. מַה־בְּרִי וּמַה־בַּר־בִּטְנִי וּמֶה בַּר־נְדָרָי׃ 31.2. כַּפָּהּ פָּרְשָׂה לֶעָנִי וְיָדֶיהָ שִׁלְּחָה לָאֶבְיוֹן׃ 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man attended," 4.4. And he taught me, and said unto me: ‘Let thy heart hold fast my words, Keep my commandments, and live;" 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many." 4.20. My son, attend to my words; Incline thine ear unto my sayings." 5.1. My son, attend unto my wisdom; Incline thine ear to my understanding;" 5.7. Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth." 7.1. My son, keep my words, And lay up my commandments with thee." 7.2. Keep my commandments and live, And my teaching as the apple of thine eye." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge." 24.23. These also are sayings of the wise. To have respect of persons in judgment is not good." 30.1. The words of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal:" 31.1. The words of king Lemuel; the burden wherewith his mother corrected him." 31.2. What, my son? and what, O son of my womb? And what, O son of my vows?"
9. Hebrew Bible, Psalms, 141.1 (9th cent. BCE - 3rd cent. BCE)

141.1. יִפְּלוּ בְמַכְמֹרָיו רְשָׁעִים יַחַד אָנֹכִי עַד־אֶעֱבוֹר׃ 141.1. מִזְמוֹר לְדָוִד יְהוָה קְרָאתִיךָ חוּשָׁה לִּי הַאֲזִינָה קוֹלִי בְּקָרְאִי־לָךְ׃ 141.1. A Psalm of David. LORD, I have called Thee; make haste unto me; Give ear unto my voice, when I call unto Thee."
10. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE)

11. Hebrew Bible, 2 Samuel, 1.12 (8th cent. BCE - 5th cent. BCE)

1.12. וַיִּסְפְּדוּ וַיִּבְכּוּ וַיָּצֻמוּ עַד־הָעָרֶב עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ וְעַל־עַם יְהוָה וְעַל־בֵּית יִשְׂרָאֵל כִּי נָפְלוּ בֶּחָרֶב׃ 1.12. and they mourned, and wept, and fasted until evening, for Sha᾽ul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisra᾽el; because they were fallen by the sword."
12. Hebrew Bible, Isaiah, 1.20, 63.15-63.16 (8th cent. BCE - 5th cent. BCE)

63.15. הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken." 63.15. Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me?" 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name."
13. Hebrew Bible, Jeremiah, 7.24 (8th cent. BCE - 5th cent. BCE)

7.24. וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ בְּמֹעֵצוֹת בִּשְׁרִרוּת לִבָּם הָרָע וַיִּהְיוּ לְאָחוֹר וְלֹא לְפָנִים׃ 7.24. But they hearkened not, nor inclined their ear, but walked in their own counsels, even in the stubbornness of their evil heart, and went backward and not forward,"
14. Hebrew Bible, Judges, 20.26 (8th cent. BCE - 5th cent. BCE)

20.26. וַיַּעֲלוּ כָל־בְּנֵי יִשְׂרָאֵל וְכָל־הָעָם וַיָּבֹאוּ בֵית־אֵל וַיִּבְכּוּ וַיֵּשְׁבוּ שָׁם לִפְנֵי יְהוָה וַיָּצוּמוּ בַיּוֹם־הַהוּא עַד־הָעָרֶב וַיַּעֲלוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי יְהוָה׃ 20.26. Then all the children of Yisra᾽el, and all the people, went up, and came to the house of God, and wept, and sat there before the Lord, and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord."
15. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE)

5.1. בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃ 5.1. אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃ 5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few."
16. Hebrew Bible, Zechariah, 7.11 (5th cent. BCE - 4th cent. BCE)

7.11. וַיְמָאֲנוּ לְהַקְשִׁיב וַיִּתְּנוּ כָתֵף סֹרָרֶת וְאָזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ׃ 7.11. But they refused to attend, and turned a stubborn shoulder, and stopped their ears, that they might not hear."
17. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

23c. on account of my service to the god.And in addition to these things, the young men who have the most leisure, the sons of the richest men, accompany me of their own accord, find pleasure in hearing people being examined, and often imitate me themselves, and then they undertake to examine others; and then, I fancy, they find a great plenty of people who think they know something, but know little or nothing. As a result, therefore, those who are examined by them are angry with me, instead of being angry with themselves, and say that Socrates is a most abominable person
18. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

715e. when he is young, but at its keenest when he is old. Clin. Very true. Ath. What, then, is to be our next step? May we not assume that our immigrants have arrived and are in the country, and should we not proceed with our address to them? Clin. of course. Ath. Let us, then, speak to them thus:— O men, that God who, as old tradition tells, holdeth the beginning, the end, and the center of all things that exist
19. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

20. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

278e. adding this phrase and taking that away, will you not properly address him as poet or writer of speeches or of laws? Phaedrus. Certainly. Socrates. Tell this then to your friend. Phaedrus. But what will you do? For your friend ought not to be passed by. Socrates. What friend? Phaedrus. The fair Isocrates. What message will you give him? What shall we say that he is? Socrates. Isocrates is young yet, Phaedrus;
21. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

22. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

23. Septuagint, Tobit, 3.11, 4.7-4.11, 12.8-12.10 (4th cent. BCE - 2nd cent. BCE)

3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives.
24. Anon., Testament of Joseph, 4.3 (2nd cent. BCE - 2nd cent. CE)

4.3. Owing to all these things I lay upon the ground, and besought God that the Lord would deliver me from her deceit.
25. Cicero, Tusculan Disputations, 2.26 (2nd cent. BCE - 1st cent. BCE)

2.26. interea, unde isti versus? non enim adgnosco. adgnosco KR 1 (d exp. 2 ) V 1 (d eras. ) a n. G 1 Dicam hercle; etenim recte requiris. videsne abundare me otio? Quid tum? Fuisti saepe, credo, cum Athenis esses, in scholis philosophorum. Vero, ante vero V rec ac libenter quidem. Animadvertebas igitur, etsi tum nemo erat admodum copiosus, verum tamen versus ab is admisceri orationi. Ac ac hac G dyonisio X multos quidem a Dionysio Stoico. Probe dicis. sed is quasi dictata, nullo dilectu, nulla elegantia: delectu K nulla elegantia a e in r. V c eligantia KR c Philo et †proprium nrt sic G et proprium nr t V ( exp. 1 ) et proprium noster R etpũ nr K ( add. 1 au 2, propriŭ ss. 2 ) et proprio numero Sey. et pro nuntiabat numero ( cf. div. 2, 117 ) Po. et lecta poëmata et loco adiungebat. itaque postquam adamavi hanc quasi senilem declamationem, studiose equidem utor nostris poëtis; sed sicubi illi defecerunt—verti enim enim exp. V vet etlam Ha. multa de Graecis, ne quo ornamento in hoc genere disputationis careret Latina oratio. Sed videsne, poëtae quid mali adferant?
26. Dead Sea Scrolls, Damascus Covenant, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)

27. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)

28. Dead Sea Scrolls, Ben Sira, 31.22 (2nd cent. BCE - 1st cent. CE)

29. Dead Sea Scrolls, Community Rule, 9.3-9.6, 10.5-10.8 (2nd cent. BCE - 1st cent. CE)

30. Hebrew Bible, Daniel, 6.9-6.12, 9.18 (2nd cent. BCE - 2nd cent. BCE)

6.9. כְּעַן מַלְכָּא תְּקִים אֱסָרָא וְתִרְשֻׁם כְּתָבָא דִּי לָא לְהַשְׁנָיָה כְּדָת־מָדַי וּפָרַס דִּי־לָא תֶעְדֵּא׃ 6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ 6.12. אֱדַיִן גֻּבְרַיָּא אִלֵּךְ הַרְגִּשׁוּ וְהַשְׁכַּחוּ לְדָנִיֵּאל בָּעֵא וּמִתְחַנַּן קֳדָם אֱלָהֵהּ׃ 9.18. הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ 6.9. Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.’" 6.10. Wherefore king Darius signed the writing and the interdict." 6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime." 6.12. Then these men came tumultuously, and found Daniel making petition and supplication before his God." 9.18. O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions."
31. Septuagint, 1 Maccabees, 3.19, 3.50, 3.60 (2nd cent. BCE - 2nd cent. BCE)

3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do.
32. Septuagint, Ecclesiasticus (Siracides), 1.28, 3.30, 5.5-5.7, 7.32, 12.12, 17.22-17.29, 29.9-29.13, 31.22, 34.25-34.26, 35.1-35.7, 37.18, 45.15-45.16 (2nd cent. BCE - 2nd cent. BCE)

1.28. Do not disobey the fear of the Lord;do not approach him with a divided mind. 5.5. Do not be so confident of atonement that you add sin to sin. 5.5. A pleasant voice multiplies friends,and a gracious tongue multiplies courtesies. 5.6. Do not say, "His mercy is great,he will forgive the multitude of my sins," for both mercy and wrath are with him,and his anger rests on sinners. 5.6. Let those that are at peace with you be many,but let your advisers be one in a thousand. 5.7. Do not delay to turn to the Lord,nor postpone it from day to day;for suddenly the wrath of the Lord will go forth,and at the time of punishment you will perish. 5.7. When you gain a friend, gain him through testing,and do not trust him hastily. 7.32. Stretch forth your hand to the poor,so that your blessing may be complete. 12.12. Do not put him next to you,lest he overthrow you and take your place;do not have him sit at your right,lest he try to take your seat of honor,and at last you will realize the truth of my words,and be stung by what I have said. 17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 17.23. Afterward he will arise and requite them,and he will bring their recompense on their heads. 17.24. Yet to those who repent he grants a return,and he encourages those whose endurance is failing. 17.25. Turn to the Lord and forsake your sins;pray in his presence and lessen your offenses. 17.26. Return to the Most High and turn away from iniquity,and hate abominations intensely. 17.27. Who will sing praises to the Most High in Hades,as do those who are alive and give thanks? 17.28. From the dead, as from one who does not exist,thanksgiving has ceased;he who is alive and well sings the Lords praises. 17.29. How great is the mercy of the Lord,and his forgiveness for those who turn to him! 29.9. Help a poor man for the commandments sake,and because of his need do not send him away empty. 29.11. Lay up your treasure according to the commandments of the Most High,and it will profit you more than gold. 29.12. Store up almsgiving in your treasury,and it will rescue you from all affliction; 29.13. more than a mighty shield and more than a heavy spear,it will fight on your behalf against your enemy. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 35.4. Do not appear before the Lord empty-handed 35.5. for all these things are to be done because of the commandment. 35.6. The offering of a righteous man anoints the altar,and its pleasing odor rises before the Most High. 35.7. The sacrifice of a righteous man is acceptable,and the memory of it will not be forgotten. 37.18. four turns of fortune appear,good and evil, life and death;and it is the tongue that continually rules them. 45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name. 45.16. He chose him out of all the living to offer sacrifice to the Lord,incense and a pleasing odor as a memorial portion,to make atonement for the people.
33. Septuagint, Wisdom of Solomon, 6.9, 6.11, 16.12 (2nd cent. BCE - 1st cent. BCE)

6.9. To you then, O monarchs, my words are directed,that you may learn wisdom and not transgress. 6.11. Therefore set your desire on my words;long for them, and you will be instructed. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men.
34. Anon., 2 Baruch, 79-87, 78 (1st cent. CE - 2nd cent. CE)

35. Anon., Didache, 1.4, 1.5, 6.3, 7.1, 7.2, 7.3, 7.4, 8, 8.1, 8.2, 8.3, 9, 9.1-10.7, 10, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 12.4, 13, 15.3, 15.4, 16.3 (1st cent. CE - 2nd cent. CE)

36. Anon., The Life of Adam And Eve, 25.2, 37.5 (1st cent. CE - 5th cent. CE)

37. Apollodorus, Bibliotheca, 2.7.7 (1st cent. CE - 2nd cent. CE)

2.7.7. διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο.
38. Epictetus, Discourses, 1.6.32, 3.22.49 (1st cent. CE - 2nd cent. CE)

39. Mishnah, Avot, 1.1-1.3, 2.1, 2.16 (1st cent. CE - 3rd cent. CE)

1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety." 1.3. Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you." 2.1. Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book." 2.16. He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come."
40. Mishnah, Peah, 1.1 (1st cent. CE - 3rd cent. CE)

1.1. These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all."
41. Mishnah, Yoma, 8.8 (1st cent. CE - 3rd cent. CE)

8.8. The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement."
42. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE)

5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple."
43. New Testament, 1 Peter, 1.5-1.12 (1st cent. CE - 1st cent. CE)

1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
44. New Testament, 1 Corinthians, 2.8, 5.4, 6.2, 6.11, 12.8-12.10, 13.1-13.3, 13.8-13.12 (1st cent. CE - 1st cent. CE)

2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 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? 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
45. New Testament, Acts, 9.28, 15.29 (1st cent. CE - 2nd cent. CE)

9.28. He was with them going in and going out at Jerusalem 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.
46. New Testament, Apocalypse, 7.16, 13.16 (1st cent. CE - 1st cent. CE)

7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 13.16. He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead;
47. New Testament, James, 1.27, 2.13, 3.1, 3.18, 5.7, 5.12, 5.14, 5.16, 5.19-5.20 (1st cent. CE - 1st cent. CE)

1.27. Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 3.1. Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. 3.18. Now the fruit of righteousness is sown in peace by those who make peace. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. 5.19. Brothers, if any among you wanders from the truth, and someone turns him back 5.20. let him know that he who turns a sinner from the error of his way will save a soul from death, and will cover a multitude of sins.
48. New Testament, Ephesians, 1.3-1.14 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory.
49. New Testament, Galatians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
50. New Testament, Hebrews, 2.1 (1st cent. CE - 1st cent. CE)

2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
51. New Testament, Philippians, 2.6-2.8, 4.15 (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. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
52. New Testament, Romans, 2.29, 10.13-10.15 (1st cent. CE - 1st cent. CE)

2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!
53. New Testament, John, 1.1, 2.1-2.11, 4.21, 4.23, 5.17-5.23, 5.43, 6.32-6.33, 6.35, 6.38, 6.41-6.42, 6.44-6.46, 6.50-6.51, 6.58, 8.19, 9.22, 10.25, 10.30, 10.38, 11.41-11.42, 12.27, 12.42, 13.12-13.17, 14.6-14.13, 14.18, 14.28, 16.23-16.28, 17.1, 17.5, 17.11, 17.15, 17.21, 17.24-17.25, 18.3, 18.37, 19.3, 19.26, 20.17, 20.21 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 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. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 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. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.30. 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. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent 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. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 13.12. 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. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 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. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.18. I will not leave you orphans. I will come to you. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 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. 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; 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 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. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice. 19.3. They kept saying, "Hail, King of the Jews!" and they kept slapping him. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you.
54. New Testament, Luke, 1.1-9.50, 1.3, 1.34, 1.35, 1.75, 3.21, 5.16, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.39, 6.40, 6.41, 6.42, 6.43, 6.44, 6.45, 6.46, 6.47, 6.48, 6.49, 9.18, 9.19, 9.20, 9.21, 9.22, 9.28, 9.29, 10.38, 10.39, 10.40, 10.41, 10.42, 11.1, 11.2, 11.3, 11.4, 11.5, 11.13, 11.42, 11.43, 11.44, 11.46, 11.47, 11.52, 12.23, 12.51, 12.56, 13.15, 16.13, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 21.1, 21.2, 21.3, 21.4, 22.32, 22.39, 22.40, 22.41, 22.42, 22.43, 22.44, 22.45, 22.46, 22.54, 22.63, 22.64, 22.65, 22.66, 22.67, 22.68, 22.69, 22.70, 22.71, 23, 23.34, 23.46, 24.15, 24.16, 24.17 (1st cent. CE - 1st cent. CE)

55. New Testament, Mark, 1.35, 2.18-2.22, 4.1-4.13, 4.25, 5.4, 6.20-6.49, 7.6, 9.5, 10.17-10.25, 10.27, 10.43, 11.25, 12.41-12.44, 14.33-14.34, 14.36, 14.53, 14.55-14.65 (1st cent. CE - 1st cent. CE)

1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 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. 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 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. 12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands.
56. New Testament, Matthew, 1, 2, 3, 3.15, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 6, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.19-7.12, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 8, 8.3, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.19, 8.20, 9, 9.9, 9.10, 9.11, 9.12, 9.13, 9.27, 10, 10.17, 10.32, 10.33, 10.34, 11, 11.19, 11.25, 11.29, 11.30, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.18, 12.21, 12.38, 12.50, 13, 13.31, 13.33, 13.45, 13.52, 14, 14.15, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 16.6, 16.17, 16.18, 16.19, 17.24, 18, 18.10, 18.14, 18.17, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 18.34, 18.35, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 20.1, 20.26, 21.32, 22.2, 22.16, 22.18, 22.24, 22.36, 23, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16, 23.17, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 23.32, 23.33, 24, 24.12, 24.14, 25, 25.1, 26.25, 26.39, 26.49, 27, 27.5, 27.51, 27.52, 27.53, 28.16, 28.17, 28.18, 28.19, 28.20 (1st cent. CE - 1st cent. CE)

57. Seneca The Younger, Hercules Furens, 1268 (1st cent. CE - 1st cent. CE)

58. Seneca The Younger, Hercules Oetaeus, 1132-1150, 1595-1606, 1703-1704, 1131 (1st cent. CE - 1st cent. CE)

59. Tosefta, Demai, 3.17 (1st cent. CE - 2nd cent. CE)

60. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE)

61. Tosefta, Shabbat, 16.22 (1st cent. CE - 2nd cent. CE)

62. Tosefta, Shekalim, 2.16 (1st cent. CE - 2nd cent. CE)

63. Anon., Genesis Rabba, 24.7 (2nd cent. CE - 5th cent. CE)

24.7. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי אֶלְעָזָר וְרַבִּי מְנַחֵם בְּשֵׁם רַב אָמַר כָּל הָאֻמָנִיּוֹת אָדָם הָרִאשׁוֹן לְמָדָם, מַאי טַעְמֵיהּ (ישעיה מד, יא): וְחָרָשִׁים הֵמָּה מֵאָדָם, מֵאָדָם הָרִאשׁוֹן. רַבָּנָן אָמְרִין אֲפִלּוּ סִרְגּוּלוֹ שֶׁל סֵפֶר, אָדָם הָרִאשׁוֹן לְמָדוֹ, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר, הוּא וְסִרְגּוּלוֹ. (בראשית ה, א): בְּיוֹם בְּרֹא אֱלֹהִים אָדָם, הָדָא מְסַיְּעָא לְהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁלשׁ פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. בֶּן עֲזַאי אוֹמֵר זֶה סֵפֶר תּוֹלְדֹת אָדָם, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, רַבִּי עֲקִיבָא אוֹמֵר (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, שֶׁלֹא תֹאמַר הוֹאִיל וְנִתְבַּזֵּיתִי יִתְבַּזֶה חֲבֵרִי עִמִּי, הוֹאִיל וְנִתְקַלַּלְתִּי יִתְקַלֵּל חֲבֵרִי עִמִּי. אָמַר רַבִּי תַּנְחוּמָא אִם עָשִׂיתָ כֵּן דַּע לְמִי אַתָּה מְבַזֶּה בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ. 24.7. Rabbi Tanchuma said in the name of Rabbi Eliezer and Rabbi Menachem in the name of Rav said... Ben Azzai said: “These are the generations of Adam\" is a great principle in the Torah. Rabbi Akiva said: This is a great principle of the Torah: \"You shall love your neighbor as yourself\" (Lev. 19:18). Thus, one should not say, “Since I am scorned, I should scorn my fellow as well; since I have been cursed, I will curse my fellow as well.” Rabbi Tanchumah said, if you act thus, realize who it is that you are willing to have humiliated - \"the one who was made in the likeness of God.\" Rabbi Tanchuma says, “If you do so, you should know who are you scorning — ‘in the likeness of God He created him.’”"
64. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)

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

16b. אי הכי מאי איריא הכונס את הבתולה אפי' כונס את האלמנה נמי,הכא טריד והכא לא טריד,אי משום טרדא אפילו טבעה ספינתו בים נמי אלמה אמר רבי אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מן התפילין שהרי נאמר בהן פאר שנאמר (יחזקאל כד, יז) פארך חבוש עליך וגו',אמרי התם טרדא דרשות הכא טרדא דמצוה:, big strongמתני׳ /strong /big רחץ לילה הראשון שמתה אשתו אמרו לו תלמידיו למדתנו רבינו שאבל אסור לרחוץ אמר להם איני כשאר בני אדם אסטניס אני,וכשמת טבי עבדו קבל עליו תנחומין אמרו לו תלמידיו למדתנו רבינו שאין מקבלין תנחומין על העבדים אמר להם אין טבי עבדי כשאר כל העבדים כשר היה,חתן אם רוצה לקרות קרית שמע לילה הראשון קורא רבן שמעון בן גמליאל אומר לא כל הרוצה ליטול את השם יטול:, big strongגמ׳ /strong /big מ"ט דרבן (שמעון בן) גמליאל קסבר אנינות לילה דרבנן דכתיב (עמוס ח, י) ואחריתה כיום מר ובמקום אסטניס לא גזרו ביה רבנן: ,וכשמת טבי עבדו וכו':,ת"ר עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ותנחומי אבלים,מעשה ומתה שפחתו של רבי אליעזר נכנסו תלמידיו לנחמו כיון שראה אותם עלה לעלייה ועלו אחריו נכנס לאנפילון נכנסו אחריו נכנס לטרקלין נכנסו אחריו אמר להם כמדומה אני שאתם נכוים בפושרים עכשיו אי אתם נכוים אפילו בחמי חמין לא כך שניתי לכם עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ולא תנחומי אבלים אלא מה אומרים עליהם כשם שאומרים לו לאדם על שורו ועל חמורו שמתו המקום ימלא לך חסרונך כך אומרים לו על עבדו ועל שפחתו המקום ימלא לך חסרונך,תניא אידך עבדים ושפחות אין מספידין אותן ר' יוסי אומר אם עבד כשר הוא אומרים עליו הוי איש טוב ונאמן ונהנה מיגיעו אמרו לו אם כן מה הנחת לכשרים:,ת"ר אין קורין אבות אלא לשלשה ואין קורין אמהות אלא לארבע,אבות מאי טעמא אילימא משום דלא ידעינן אי מראובן קא אתינן אי משמעון קא אתינן אי הכי אמהות נמי לא ידעינן אי מרחל קא אתינן אי מלאה קא אתינן אלא עד הכא חשיבי טפי לא חשיבי,תניא אידך עבדים ושפחות אין קורין אותם אבא פלוני ואמא פלונית ושל ר"ג היו קורים אותם אבא פלוני ואמא פלונית,מעשה לסתור משום דחשיבי:,א"ר אלעזר מאי דכתיב (תהלים סג, ה) כן אברכך בחיי בשמך אשא כפי כן אברכך בחיי זו ק"ש בשמך אשא כפי זו תפלה ואם עושה כן עליו הכתוב אומר (תהלים סג, ו) כמו חלב ודשן תשבע נפשי ולא עוד אלא שנוחל שני עולמים העוה"ז והעולם הבא שנאמר (תהלים סג, ו) ושפתי רננות יהלל פי:,ר' אלעזר בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשכן בפורינו אהבה ואחוה ושלום וריעות ותרבה גבולנו בתלמידים ותצליח סופנו אחרית ותקוה ותשים חלקנו בגן עדן ותקננו בחבר טוב ויצר טוב בעולמך ונשכים ונמצא יחול לבבנו ליראה את שמך ותבא לפניך קורת נפשנו לטובה.,רבי יוחנן בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתציץ בבשתנו ותביט ברעתנו ותתלבש ברחמיך ותתכסה בעזך ותתעטף בחסידותך ותתאזר בחנינותך ותבא לפניך מדת טובך וענותנותך.,ר' זירא בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שלא נחטא ולא נבוש ולא נכלם מאבותינו,ר' חייא בתר דמצלי אמר הכי יהי רצון מלפניך ה' אלהינו שתהא תורתך אומנותנו ואל ידוה לבנו ואל יחשכו עינינו.,רב בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתתן לנו חיים ארוכים חיים של שלום חיים של טובה חיים של ברכה חיים של פרנסה חיים של חלוץ עצמות חיים שיש בהם יראת חטא חיים שאין בהם בושה וכלימה חיים של עושר וכבוד חיים שתהא בנו אהבת תורה ויראת שמים חיים שתמלא לנו את כל משאלות לבנו לטובה.,רבי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתצילנו מעזי פנים ומעזות פנים מאדם רע ומפגע רע מיצר רע מחבר רע משכן רע ומשטן המשחית ומדין קשה ומבעל דין קשה בין שהוא בן ברית בין שאינו בן ברית,ואע"ג דקיימי קצוצי עליה דרבי.,רב ספרא בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשים שלום 16b. The Gemara questions this: bIf so, why discussa case of bone who is marrying a virginin particular? bEven one who is marrying a widowis performing a mitzva and should balsobe exempt.,The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. bHere,in the case of one who marries a virgin, the groom is bpreoccupiedby his thoughts, bwhile here,in the case of one who marries a widow, bhe is not preoccupied. /b,The Gemara challenges: bIfa groom is exempt from the recitation of iShemasimply bdue to preoccupation,then bevenone who is preoccupied because bhis ship sank at sea shouldbe exempt. If so, bwhy then did Rabbi Abba bar Zavda saythat bRav said: A mourner is obligated in all the mitzvot mentioned in the Torah except forthe mitzva to don bphylacteries, asthe term bsplendor is statedwith regard to phylacteries, bas it is statedthat the prophet Ezekiel was prohibited to mourn and was told: b“Bind your splendor upon yourself”(Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite iShema /i, clearly preoccupation has no bearing upon one’s obligation.,The Gemara responds: Nevertheless, there is a distinction between the cases. bThere,it is a case of bpreoccupation with a voluntaryact, as there is no mitzva to be preoccupied with his mourning, but bhere,in the case of a groom, the cause of bthe preoccupation isthe bmitzvaitself., strongMISHNA: /strong The mishna relates another episode portraying unusual conduct by Rabban Gamliel. bHe bathed on the first night after his wife died. His students said to him:Have byounot btaught us, our teacher, that a mourner is prohibited to bathe?He answered them: bI am not like other people, I am delicate [ iistenis /i].For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.,Another exceptional incident is related: bAnd when his slave, Tavi, died,Rabban Gamliel baccepted condolences for hisdeath as one would for a close family member. bHis students said to him: Have younot btaught us, our teacher, that one does not accept condolences forthe death of bslaves?Rabban Gamliel said to his students: bMy slave, Tavi, is not like all the rest of the slaves, he was virtuousand it is appropriate to accord him the same respect accorded to a family member.,With regard to the recitation of iShemaon one’s wedding night, the Sages said that bif,despite his exemption, ba groom wishes to recite iShemaon the first night,he may do so. bRabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputationof a God-fearing person bmay assumeit, and consequently, not everyone who wishes to recite iShemaon his wedding night may do so., strongGEMARA: /strong With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: bWhat is the reasonthat bRabban Gamlieldid not practice the customs of mourning after his wife died? The Gemara answers: bHe holds thatacute mourning [ ianinut /i] is in effect only on the day of the death itself, but bacute mourning at night isonly bby rabbinic law, as it is written:“And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, band the end will be like a bitter day”(Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. bAnd in the case of a delicate person, the Sages did not issue a decreethat one should afflict himself during the period of acute mourning.,We learned in our mishna that: bWhen his servant, Tavi, died,Rabban Gamliel accepted condolences for him., bThe Sagestaught in a ibaraita /i: For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one recites neither the blessing of the mourners nor the consolation of the mourners. /b, bAn incidentis related that when bRabbi Eliezer’s maidservant died, his students entered to console him. When he saw themapproaching bhe went up to the second floor, and they went up after him. He entered the gatehouse [ ianpilon /i], and they entered after him. He entered the banquet hall [ iteraklin /i],and bthey entered after him.Having seen them follow him everywhere, bhe said to them: It seems to me that you would be burned by lukewarm water,meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. bNowI see that byou are not even burned by boiling hot water. Did I not teach you the following:For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one neither recites the blessing of the mourners nordoes he recite bthe consolation of the mourners,as the relationship between master and slave is not like a familial relationship? bRather, what does one say about themwhen they die? bJust as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservantwho died: bMay the Omnipresent replenish your loss,as the connection between a master and his slave is only ficial in nature., bIt was taught in another ibaraita /i: bOne does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over hima eulogy of sorts: bAlas, a good and loyal man who enjoyedthe fruits bof his hard labor. They said to him: If so, whatpraise bhave you left for virtuousJews? A Jewish person would be proud to be eulogized in that manner., bThe Sages taughtin a ibaraita /i: bOne may only call threepeople bpatriarchs,Abraham, Isaac, and Jacob, but not Jacob’s children. bAnd one may only call fourpeople bmatriarchs,Sarah, Rebecca, Rachel, and Leah.,The Gemara asks: bWhat is the reasonfor this exclusivity with regard to the bPatriarchs? If you saythat it is bbecause we do not know whether we descend from Reuben or from Simon,so we cannot accurately say our father Reuben, for example, bif so,with regard to the Matriarchs as well, bwe do not know whether we descend from Rachel or from Leah,and we should not call Rachel and Leah matriarchs either. bInstead,the reason the sons of Jacob are not called patriarchs is not for that reason, but because buntilJacob bthey are significantenough to be referred to as patriarchs, but bbeyondJacob, bthey are not significantenough to be referred to as patriarchs.,This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, bit was taught in another ibaraita /i: bOne may not refer to slaves and maidservants as father [ iabba /i] so-and-so or mother [ iimma /i] so-and-so. But they would callthe slaves and maidservants bof Rabban Gamliel “father so-and-so” and “mother so-and-so.” /b,The Gemara asks: Is a bstorycited in order bto contradictthe previously stated ihalakha /i? The Gemara answers: There is no contradiction; rather, bbecauseRabban Gamliel’s servants bwere significant,they were addressed with these honorifics.,The Gemara cites an aggadic statement concerning prayer and the recitation of iShema /i. bRabbi Elazar said: What isthe meaning of bthat which is written: “So I will bless You as I live, to Your name I will raise my hands”(Psalms 63:5)? bSo I will bless You as I live, refers to the recitation of iShema /i,and bto Your name I will raise my hands, refers tothe iAmida bprayer,which is characterized as lifting one’s hands to God. bAnd if one does so,recites iShemaand prays, bthe verse says about him: “As with fat and marrow, my soul will be satisfied”(Psalms 63:6). bAnd not onlydoes he receive this reward, bbut he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [ ireot /i], my mouth praises You”(Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.,The Gemara describes how bafter Rabbi Elazar concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bto cause to dwell in our lot love and brotherhood, peace and friendship. br bAnd may You make our borders rich in disciples br band cause us to ultimately succeed,that we will have a good bend and hope. br bAnd may You set our portion in the Garden of Eden, br band may You establish for us a good companion and a good inclination in Your world. br bAnd may we rise early and find the aspiration of our hearts to fear Your name, br band may the satisfaction of our souls come before You,i.e., may You hear our prayers that we may have spiritual contentment in this world bfor the best. /b,Similarly, the Gemara recounts that bafter Rabbi Yoḥa concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat You look upon our shame and behold our plight, br bthat You clothe Yourself in Your mercy, br band cover Yourself with Your might, br bthat You wrap Yourself in Your loving-kindness, br band gird Yourself with Your grace, br band may Your attributes of goodness and humility come before You. /b,Similarly, bafter Rabbi Zeira concluded his prayers he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat we not sin or shame ourselves, br band that we not disgrace ourselves before our forefathers, brin the sense that our actions should not disgrace the actions of our forefathers., bAfter Rabbi Ḥiyya prayed he said the following: br bMay it be Your will, Lord our God, br bthat Your Torah should be our vocation, br band may our heart not become faint nor our eyes dim. /b, bAfter his prayer, Rav said the following: br bMay it be Your will, Lord our God, br bthat You grant us long life, a life of peace, br ba life of goodness, a life of blessing, br ba life of sustece, a life of freedom of movementfrom place to place, where we are not tied to one place, br ba life of dread of sin, a life without shame and disgrace, br ba life of wealth and honor, br ba life in which we have love of Torah and reverence for Heaven, br ba life in which You fulfill all the desires of our heart for good. /b, bAfter his prayer, RabbiYehuda HaNasi bsaid the following: br bMay it be Your will, Lord our God, and God of our forefathers, br bthat You save us from the arrogant and from arrogancein general, br bfrom a bad man, from a bad mishap, br bfrom an evil instinct, from a bad companion, br bfrom a bad neighbor, from the destructive Satan, br bfrom a harsh trial and from a harsh opponent, br bwhether he is a member of the covet,a Jew, br bor whether he is not a member of the covet. /b, bAndthe Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day bdespite the fact thatroyal bofficers stoodwatch bover RabbiYehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance., bAfter his prayer, Rav Safra said the following: br bMay it be Your will, Lord our God, that You establish peace /b
66. Origen, On Prayer, 27.1, 27.4 (3rd cent. CE - 3rd cent. CE)

67. Anon., 4 Ezra, 8.20

8.20. O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air


Subjects of this text:

subject book bibliographic info
(biblical) law, lawlessness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
(simon) peter Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
adamson, james Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 230
adversus judaeos Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
alms(giving) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262, 267, 293, 516, 520
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 16, 85, 122, 126, 136
almsgiving, charity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117, 120
almsgiving Wilson, The Sentences of Sextus (2012) 339
altruism Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151
amidah Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95, 244; Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
anger Levison, The Greek Life of Adam and Eve (2023) 553
antigonus of sokho Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
antitheses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 123
aramaic Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 263
ascension, christs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
atonement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117
augustine Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
authority of ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
baptism Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
barnabas Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
beatitude, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
beatitudes, kingdom of god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 417
beatitudes, matthean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 406
beatitudes, two gospel versions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400, 417
beatitudes Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 297; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400, 406, 417
begging Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 296
ben sira Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
benefactor Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152, 164
beneficiary Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151, 152, 164
bergmann, judah Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116
birkat ha-minim Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86
birkat haminim Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
body Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
boundaries Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95
bread, of life Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
bread Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
calendar (lunar, solar) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 523
chamber of secrets Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152
charity, anonymous Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151, 152
charity supervisors Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 164
childbirth, pain (agony) of Levison, The Greek Life of Adam and Eve (2023) 553
christianity, approaches to poverty and charity Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152
christianity Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
christians Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 46
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 263
circumcision Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 132; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
clement Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 230
collection, rewards for Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152
collection Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 164
collection by Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 164
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 296, 298; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136
confession Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
connection between deeds and consequences Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 126
conversion, process Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 297
conversion, psychological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 300
conversion, social/sociological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295
couplets Wilson, The Sentences of Sextus (2012) 339
criteria in textual criticism Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 21
cult Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 123
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
cyprian Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59
daniel Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 244
daughter of ben kalba sabua Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
day, cosmic ordering, of Levison, The Greek Life of Adam and Eve (2023) 553
day of judgement, last judgement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 120
death, of heracles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
death, of jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
death of jesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
decision Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 298
deficiency Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 300
didache, and baptism Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 252
didache Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 16; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95, 244, 261
dignity Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151
diogenes, the cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 85, 135
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 296, 297
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
easter Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267, 520
end of days/last days, eschaton Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 120
end of days tribulation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 120
epictetus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 244, 261
epiphanius Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 523
eschatological prophet, non-eschatological Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116
eschatological prophet, not yet eschatology Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 120
eschatology/eschatological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 297
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 135
esoterica, esoteric instruction Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 520, 523
ethical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116
ethics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
eucharist, eucharist prayers Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
euergetism Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151
evil Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 297, 299; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 120
exception clause Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293
exclusive/exclusivity Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 298
excommunication Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293
eye, opened Levison, The Greek Life of Adam and Eve (2023) 553
eye Levison, The Greek Life of Adam and Eve (2023) 553
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 126; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 16, 85, 126, 136; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86
fasting Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 132; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 120; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95, 261; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262, 267, 293, 516, 520, 523
father, title Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 85
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 325
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85, 148, 177; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
feminine sexuality Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
feminism Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 325
flesh Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
food laws Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 132
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
friday (fast/festival day) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 523
gamaliel (gamliel) the elder, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293
gamaliel (gamliel) the younger, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293
gentile Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 516, 523
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267, 293
gentiles, in christian discourse Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 132
gentiles/gentile Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95, 97, 261
gentiles Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
glossing, scholastic contexts Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 255, 260
gnostic/gnosticism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 298, 299
goal/telos of philosophical life Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 298, 299
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59, 97
golden rule Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
gospel, of john Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 122, 123, 126, 135, 136
gospel Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86
grace Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
greek vocables and phrases, οὐρανός Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 21
hacohen, shear-yashuv Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
halbanat panim, publicly shaming Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
happiness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 299
heaven, kingdom of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
heaven, master in Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 85, 148, 177
heracles/hercules, christian literature Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
heracles/hercules, jesus parallels Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
heracles/hercules Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
herschler, moshe Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 520
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267, 516, 523
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
homer Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
honor Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152, 164
hypocrisy/hypocrites Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 16, 85
hypocrites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59, 95, 97, 244, 261
hypocrites (pharisees) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267, 293, 516, 523
identity, identity marker Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
identity, jewish identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
incarnation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
instructor, title Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 85
integrity Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
ishto ke-gufo, mans wife is considered as part of his body Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
israel, house of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
james, letter of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 100
james (brother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262
jerusalem Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116
jesus, as heracles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
jesus, discourses of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 81, 85
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117, 120
jesus, historical Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122
jesus, johannine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
jesus, origin of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, relationship of to god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, teaching of, as teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
jesus, temple incident of Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 237
jesus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 516, 523
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97, 244, 261
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 523
jewish other, ritual Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117, 120
jewish prayers/ prayer-practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
job, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
john (evangelist), johannine language Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine prayers Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine theology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine vernacular Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262, 523
judaism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 297; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
judgement, final (endgericht) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
julian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
justification Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
kaddish Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95
kingdom of god/gods kingdom Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 97
kingdom of god/heaven, sons of the kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 120
kingdom of god/heaven Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 299
kingdom of god Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
kyrios Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
lachs, samuel tobias Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
law divine/mosaic/jewish Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 296, 299
lent Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
logion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 126, 135
lords prayer, as community prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
lords prayer, function of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 122, 123, 126, 135, 136
lords prayer, practice of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 16
lords prayer, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 120, 122, 123, 126, 136
lords prayer, teaching of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
lords prayer Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 102; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117, 120; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59, 95, 97, 244, 261; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 262, 263, 267, 293, 516, 523
love, for humankind/neighbor Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 296, 297, 298, 299, 300
love Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 296, 297, 298, 299, 300; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 135
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 106
macarism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 297
maimonides Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151
mar ukba Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
martin, g. currie Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 230
masculine Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
maskil(im) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
matan ba-seter (giving in secret) Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
matthaean church, community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293
matthew, distinctives of Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 97, 98, 102, 103
matthew, five discourses Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
matthew, gospel of Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95, 97, 244
matthew Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
menahem ha-meiri Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
mercy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198
messiah Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 267
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
metaphor Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 325
moab, hights of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
monday (fast/festival day) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 523
montefiore, claude goldsmid Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 41
moral progress/transformation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295
moses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
mother, motherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 325
mouth, serpent, of Levison, The Greek Life of Adam and Eve (2023) 553
munbaz Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 151
mystery Levison, The Greek Life of Adam and Eve (2023) 553
need (material) Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 296
new testament Legaspi, Wisdom in Classical and Biblical Tradition (2018) 220
noah, birds Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 255
non-literal interpretation, chrysostom and origen on bread Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 260
nonverbal aspects of prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59
old testament Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
opponents Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 16
orphans Wilson, The Sentences of Sextus (2012) 339
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 95, 97
parable Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
parents' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 325
passion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 520, 523
pedagogics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
people of god Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
peractum est Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
perfection Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 298
petitions of the lords prayer, first Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
pharisaic tradition/halakha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293
pharisee, teaching of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12
pharisee Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 148
pharisees Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 81; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 297
philosophy, stoic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
piety, deeds of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117, 120
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 16, 85, 126, 136
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 85, 126, 135, 136; Wilson, The Sentences of Sextus (2012) 339
polemic Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 16
poor, attitudes toward, of jesus Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 237
poor, conjunctural Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152
poor, wellborn Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 152
poor Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
porneia (zenut, unchastity) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 520
prayer, addressee of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer, effect of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136, 177
prayer, public Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer, teaching of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
prayer/praying, inner room (ταμεῖον) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59
prayer/praying, place for prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 59
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 12, 13, 16, 85, 126, 136; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 86; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 198; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117, 120
priest Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 296
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 261
psalms Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 117
psychological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283
punishment Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117, 120
qumran, qumranic, anti-qumranic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117
qumran, yahad Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 85
qumran community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 523
rabbi (title) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 293, 520
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117
reason Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
reciprocity Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 298
relationship Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 295, 296, 297, 298, 299, 300
religion, religious Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 283, 295, 296, 297, 299
renunciation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 297
repentance, return to god Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 117
resurrection Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 662
reward Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 116, 120