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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 7.27-7.29


καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall.


Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ·It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching


ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν.for he taught them with authority, and not like the scribes.


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

41 results
1. Hebrew Bible, Deuteronomy, 13.1-13.6, 18.15 (9th cent. BCE - 3rd cent. BCE)

13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4. לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6. וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 13.4. thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 13.6. And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;"
2. Hebrew Bible, Genesis, 15.6 (9th cent. BCE - 3rd cent. BCE)

15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.6. And he believed in the LORD; and He counted it to him for righteousness."
3. Hebrew Bible, Hosea, 3.5 (9th cent. BCE - 3rd cent. BCE)

3.5. אַחַר יָשֻׁבוּ בְּנֵי יִשְׂרָאֵל וּבִקְשׁוּ אֶת־יְהוָה אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם וּפָחֲדוּ אֶל־יְהוָה וְאֶל־טוּבוֹ בְּאַחֲרִית הַיָּמִים׃ 3.5. afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall come trembling unto the LORD and to His goodness in the end of days."
4. Hebrew Bible, Job, 5.13 (9th cent. BCE - 3rd cent. BCE)

5.13. לֹכֵד חֲכָמִים בְּעָרְמָם וַעֲצַת נִפְתָּלִים נִמְהָרָה׃ 5.13. He taketh the wise in their own craftiness; And the counsel of the wily is carried headlong."
5. Hebrew Bible, Micah, 4.1 (9th cent. BCE - 3rd cent. BCE)

4.1. חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃ 4.1. וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃ 4.1. But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it."
6. Hebrew Bible, Proverbs, 26.27, 27.21 (9th cent. BCE - 3rd cent. BCE)

26.27. כֹּרֶה־שַּׁחַת בָּהּ יִפֹּל וְגֹלֵל אֶבֶן אֵלָיו תָּשׁוּב׃ 27.21. מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב וְאִישׁ לְפִי מַהֲלָלוֹ׃ 26.27. Whoso diggeth a pit shall fall therein; And he that rolleth a stone, it shall return upon him." 27.21. The refining pot is for silver, and the furnace for gold, And a man is tried by his praise."
7. Hebrew Bible, Psalms, 94.11 (9th cent. BCE - 3rd cent. BCE)

94.11. יְהוָה יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי־הֵמָּה הָבֶל׃ 94.11. The LORD knoweth the thoughts of man, That they are vanity."
8. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
9. Hebrew Bible, Isaiah, 2.2, 47.14 (8th cent. BCE - 5th cent. BCE)

2.2. וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 2.2. בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃ 47.14. הִנֵּה הָיוּ כְקַשׁ אֵשׁ שְׂרָפָתַם לֹא־יַצִּילוּ אֶת־נַפְשָׁם מִיַּד לֶהָבָה אֵין־גַּחֶלֶת לַחְמָם אוּר לָשֶׁבֶת נֶגְדּוֹ׃ 2.2. And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it." 47.14. Behold, they shall be as stubble; The fire shall burn them; They shall not deliver themselves From the power of the flame; It shall not be a coal to warm at, Nor a fire to sit before."
10. Hebrew Bible, Jeremiah, 23.20, 30.24 (8th cent. BCE - 5th cent. BCE)

30.24. לֹא יָשׁוּב חֲרוֹן אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ׃ 23.20. The anger of the LORD shall not return, until He have executed, and till He have performed the purposes of His heart; in the end of days ye shall consider it perfectly." 30.24. The fierce anger of the LORD shall not return, Until He have executed, and till He have performed The purposes of His heart In the end of days ye shall consider it."
11. Hebrew Bible, Ezekiel, 38.16 (6th cent. BCE - 5th cent. BCE)

38.16. וְעָלִיתָ עַל־עַמִּי יִשְׂרָאֵל כֶּעָנָן לְכַסּוֹת הָאָרֶץ בְּאַחֲרִית הַיָּמִים תִּהְיֶה וַהֲבִאוֹתִיךָ עַל־אַרְצִי לְמַעַן דַּעַת הַגּוֹיִם אֹתִי בְּהִקָּדְשִׁי בְךָ לְעֵינֵיהֶם גּוֹג׃ 38.16. and thou shalt come up against My people Israel, as a cloud to cover the land; it shall be in the end of days, and I will bring thee against My land, that the nations may know Me, when I shall be sanctified through thee, O Gog, before their eyes."
12. Hebrew Bible, Zechariah, 13.9 (5th cent. BCE - 4th cent. BCE)

13.9. וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃ 13.9. And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’"
13. Xenophon, The Education of Cyrus, 3.3.58 (5th cent. BCE - 4th cent. BCE)

3.3.58. While they were still out of range, Cyrus passed the watchword, Zeus our Helper and our Guide. And when the watchword came back and was delivered again to him, Cyrus himself began the usual paean, and they all devoutly joined with a loud voice in the singing, for in the performance of such service the God-fearing have less fear of men.
14. Anon., 1 Enoch, 1.2, 10.16, 37.2, 38.3, 48.9, 49.4, 90.6, 90.7, 90.8, 90.9, 90.10, 92.1, 93.1, 98.9-99.2, 99.10, 104.12, 106.7, 108.2 (3rd cent. BCE - 2nd cent. BCE)

1.2. living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which i
15. Dead Sea Scrolls, Damascus Covenant, 4.14-4.19 (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.14-4.19 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Community Rule, 8.5-8.9, 9.6 (2nd cent. BCE - 1st cent. CE)

18. Hebrew Bible, Daniel, 10.14 (2nd cent. BCE - 2nd cent. BCE)

10.14. וּבָאתִי לַהֲבִינְךָ אֵת אֲשֶׁר־יִקְרָה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים כִּי־עוֹד חָזוֹן לַיָּמִים׃ 10.14. Now I am come to make thee understand what shall befall thy people in the end of days; for there is yet a vision for the days.’"
19. Septuagint, 2 Maccabees, 2.1 (2nd cent. BCE - 2nd cent. BCE)

2.1. One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told,'
20. Septuagint, Ecclesiasticus (Siracides), 27.25-27.27 (2nd cent. BCE - 2nd cent. BCE)

27.25. Whoever throws a stone straight up throws it on his own head;and a treacherous blow opens up wounds. 27.26. He who digs a pit will fall into it,and he who sets a snare will be caught in it. 27.27. If a man does evil, it will roll back upon him,and he will not know where it came from.
21. Mishnah, Avot, 1.2, 2.4, 2.7, 3.9, 3.17, 5.14 (1st cent. CE - 3rd cent. CE)

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." 2.4. He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure." 2.7. He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of torah, he has acquired life in the world to come." 3.9. Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring." 3.17. ...Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation, if there is no worldly occupation, there is no Torah. If there is no wisdom, there is no fear of God; if there is no fear of God, there is no wisdom. If there is no knowledge, there is no understanding; if there is no understanding, there is no knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour. He used to say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree who branches are many but whose roots are few; then the winds comes and uproots it and turns it upside down; as it is said; \"And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salt filled land which is uninhabitable.\" [Jeremiah 17:6]. But one whose deeds exceed one's wisdom, what is that person like? Like a tree whose branches are few, but whose roots are many; even if all the winds of the world were to come and blow upon it, they would not move it from its place, as it is said; \"He shall be like a tree planted by the waters, which spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit.\" [Jeremiah 17:8]." 5.14. There are four types among those who frequent the study-house (bet midrash):He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man."
22. New Testament, 1 Peter, 1.5-1.12, 2.5 (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. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
23. New Testament, 1 Corinthians, 5.4, 6.9, 6.11, 7.10, 12.8-12.10, 13.1-13.3, 13.8-13.12 (1st cent. CE - 1st cent. CE)

5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 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. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 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.
24. New Testament, 2 Timothy, 3.1 (1st cent. CE - 1st cent. CE)

3.1. But know this, that in the last days, grievous times will come.
25. New Testament, Acts, 2.17, 9.28 (1st cent. CE - 2nd cent. CE)

2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 9.28. He was with them going in and going out at Jerusalem
26. New Testament, Apocalypse, 3.21 (1st cent. CE - 1st cent. CE)

3.21. He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
27. New Testament, James, 1.22-1.25, 4.11 (1st cent. CE - 1st cent. CE)

1.22. But be doers of the word, and not only hearers, deluding your own selves. 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; 1.24. for he sees himself, and goes away, and immediately forgets what kind of man he was. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.
28. New Testament, Ephesians, 1.3-1.14, 2.19-2.22 (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. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
29. New Testament, Galatians, 2.16, 4.6 (1st cent. CE - 1st cent. CE)

2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!
30. New Testament, Romans, 2.13, 2.17-2.24, 3.20, 3.28, 4.6 (1st cent. CE - 1st cent. CE)

2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works
31. New Testament, John, 4.21-4.24 (1st cent. CE - 1st cent. CE)

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. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 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. 4.24. God is spirit, and those who worship him must worship in spirit and truth.
32. New Testament, Luke, 6.20-6.26, 6.46-6.49, 8.4, 13.19-13.21, 14.15, 15.15, 19.11, 20.9, 21.29-21.33 (1st cent. CE - 1st cent. CE)

6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished. 21.33. Heaven and earth will pass away, but my words will by no means pass away.
33. New Testament, Mark, 4.3, 4.31, 5.1-5.20, 7.3, 7.24-7.30, 10.12, 12.1, 13.28-13.32, 14.51 (1st cent. CE - 1st cent. CE)

4.3. Listen! Behold, the farmer went out to sow 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 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. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 13.28. Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.30. Most assuredly I say to you, this generation will not pass away until all these things happen. 13.31. Heaven and earth will pass away, but my words will not pass away. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 14.51. A certain young man followed him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him
34. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)

35. Anon., Genesis Rabba, 83.5 (2nd cent. CE - 5th cent. CE)

83.5. הַתֶּבֶן וְהַקַּשׁ וְהַמּוֹץ מְרִיבִים [מדינים] זֶה עִם זֶה, זֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, וְזֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, אָמְרוּ הַחִטִּים הַמְתִּינוּ עַד שֶׁתָּבוֹאוּ הַגֹּרֶן וְאָנוּ יוֹדְעִין בִּשְׁבִיל מָה נִזְרְעָה הַשָּׂדֶה. בָּאוּ לַגֹּרֶן וְיָצָא בַּעַל הַבַּיִת לִזְרוֹתָהּ, הָלַךְ לוֹ הַמֹּץ בָּרוּחַ, נָטַל אֶת הַתֶּבֶן וְהִשְׁלִיכוֹ עַל הָאָרֶץ, וְנָטַל אֶת הַקַּשׁ וּשְׂרָפוֹ, נָטַל אֶת הַחִטִּים וְעָשָׂה אוֹתָן כְּרִי, וְכָל מִי שֶׁרוֹאֶה אוֹתָן מְנַשְּׁקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר פֶּן יֶאֱנַף, כָּךְ אֻמּוֹת הָעוֹלָם, הַלָּלוּ אוֹמְרִים אָנוּ עִקָּר וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, וְהַלָּלוּ אוֹמְרִים בִּשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, אָמְרוּ לָהֶם יִשְׂרָאֵל הַמְתִּינוּ עַד שֶׁיַּגִּיעַ הַיּוֹם וְאָנוּ יוֹדְעִים בִּשְׁבִיל מִי נִבְרָא הָעוֹלָם, הֲדָא הוּא דִכְתִיב (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר, וַעֲלֵיהֶם הוּא אוֹמֵר (ישעיה מא, טז): תִּזְרֵם וְרוּחַ תִּשָֹּׂאֵם וּסְעָרָה תָּפִיץ אֹתָם, אֲבָל יִשְׂרָאֵל (ישעיה מא, טז): וְאַתָּה תָּגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל.
36. Clement of Alexandria, Miscellanies, 4.4.16.3 (2nd cent. CE - 3rd cent. CE)

37. Irenaeus, Refutation of All Heresies, 1.3.6, 2.27.1-2.27.3, 2.28.3, 3.24.2, 3.25.2-3.25.3, 4.1.1-4.1.2 (2nd cent. CE - 3rd cent. CE)

38. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)

31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו 31a. bwho wagered with each otherand bsaid: Anyone who will go and aggravate Hillelto the point that he reprimands him, bwill take four-hundred izuz /i. bOne of them said: I will aggravate him. That daythat he chose to bother Hillel bwas Shabbat eve, and Hillel was washingthe hair on bhis head. He went and passed the entrance toHillel’s bhouseand in a demeaning manner bsaid: Who here is Hillel, who here is Hillel?Hillel bwrapped himselfin a dignified garment band went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask.Hillel bsaid to him: Ask, my son, ask.The man asked him: bWhy are the heads of Babylonians oval?He was alluding to and attempting to insult Hillel, who was Babylonian. bHe said to him: My son, you have asked a significant question.The reason is bbecause they do not have clever midwives.They do not know how to shape the child’s head at birth.,That man bwent and waited one hour,a short while, breturnedto look for Hillel, band said: Who here is Hillel, who here is Hillel?Again, Hillel bwrapped himself and went out to greet him.Hillel bsaid to him: My son, what do you seek?The man bsaid to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy are the eyes of the residents of Tadmor bleary [ iterutot /i]?Hillel bsaid to him: My son, you have asked a significant question.The reason is bbecause they live among the sandsand the sand gets into their eyes.,Once again the man bwent, waited one hour, returned, and said: Who here is Hillel, who here is Hillel?Again, bhe,Hillel, bwrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask.The man asked: bWhy do Africans have wide feet?Hillel bsaid to him: You have asked a significant question.The reason is bbecause they live in marshlandsand their feet widened to enable them to walk through those swampy areas.,That man bsaid to him: I have manymore bquestions to ask, but I am afraid lest you get angry.Hillel bwrapped himself and sat before him,and bhe said to him: All ofthe bquestions that you have to ask, askthem. The man got angry and bsaid to him: Are you Hillel whom they callthe iNasiof Israel? He said to him: Yes. He said to him: Ifit bis you,then bmay there not be many like you in Israel.Hillel bsaid to him: My son, for whatreason do you say this? The man bsaid to him: Because I lost four hundred izuzbecause of you.Hillel bsaid to him: Be vigilant of your spiritand avoid situations of this sort. bHillel is worthy of having you lose four hundred izuzandanother bfour hundred izuzon his account, and Hillel will not get upset. /b, bThe Sages taught:There was ban incident involving one gentile who came before Shammai.The gentile bsaid to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah.The gentile bsaid to him:With regard to bthe WrittenTorah, bI believe you, butwith regard to bthe OralTorah, bI do not believe you. Convert me on condition that you will teach meonly the bWritten Torah.Shammai bscolded him and cast him out with reprimand.The same gentile bcame before Hillel,who bconverted himand began teaching him Torah. bOn the first day, heshowed him the letters of the alphabet and bsaid to him: iAlef /i, ibet /i, igimmel /i, idalet /i. The next day he reversedthe order of the letters and told him that an ialefis a itavand so on. The convert bsaid to him: But yesterday you did not tell me that.Hillel bsaid to him:You see that it is impossible to learn what is written without relying on an oral tradition. bDidn’t you rely on me?Therefore, you should balso rely on mewith regard to the matter bof the OralTorah, and accept the interpretations that it contains.,There was banother incident involving one gentile who came before Shammaiand bsaid toShammai: bConvert me on condition that you teach me the entire Torah while I am standing on one foot.Shammai bpushed himaway bwith the builder’s cubit in his hand.This was a common measuring stick and Shammai was a builder by trade. The same gentile bcame before Hillel. He converted himand bsaid to him:That bwhich is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b,There was banother incident involving one gentile who was passing behind the study halland bheard the voice of a teacher who wasteaching Torah to his students and bsayingthe verse: b“And these are the garments which they shall make: A breastplate, and an iefod, /iand a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). bThe gentile said: Thesegarments, bfor whom are theydesignated? The students bsaid to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammaiand bsaid to him: Convert me on condition that you install meas High Priest. Shammai bpushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b,Hillel bsaid to him,to the convert: bIs it notthe way of the world that bonly one who knows the protocols [ itakhsisei /i]of royalty bis appointed king? Goand blearn the royal protocolsby engaging in Torah study. bHe went and readthe Bible. bWhen he reachedthe verse which says: b“And the common man that draws near shall be put to death”(Numbers 1:51), the convert bsaid toHillel: bWith regard to whom is the verse speaking?Hillel bsaid to him: Even with regard to David, king of Israel. The convert reasoned an ia fortioriinference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn”(Exodus 4:22), and nevertheless bit is written about them: And the common man that draws near shall be put to death; a mere convert who camewithout merit, bwithnothing more than bhis staff and traveling bag, all the more sothat this applies to him, as well.,The convert bcame before Shammaiand btold himthat he retracts his demand to appoint him High Priest, saying: bAm I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hilleland bsaid to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence.The Gemara relates: bEventually, the threeconverts bgathered togetherin bone place,and bthey said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b,The Gemara continues discussing the conduct of the Sages, citing that bReish Lakish said: Whatis the meaning of bthat which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge,the fear of the Lord is his treasure” (Isaiah 33:6)? bFaith; that is the order of iZera /i’ iim /i, Seeds,in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). bYour times; that is the order of iMoed /i, Festival,which deals with the various occasions and Festivals that occur throughout the year. bStrength; that is the order of iNashim /i, Women. Salvations; that is the order of iNezikin /i, Damages,as one who is being pursued is rescued from the hands of his pursuer. bWisdom; that is the order of iKodashim /i, Consecrated Items. And knowledge; that is the order of iTeharot /i, Purity,which is particularly difficult to master. bAnd evenif a person studies and masters all of these, b“the fear of the Lord is his treasure,”it is preeminent.,With regard to the same verse, bRava said:After departing from this world, bwhen a person is brought to judgmentfor the life he lived in this world, bthey say to himin the order of that verse: Did byou conduct business faithfully?Did byou designate times for Torahstudy? Did byou engage in procreation? Did you await salvation? Did you engagein the dialectics of bwisdomor understand bone matter from another? And, nevertheless,beyond all these, bif the fear of the Lord is his treasure, yes,he is worthy, and bif not, no,none of these accomplishments have any value. There is ba parablethat illustrates this. bA person who said to his emissary: Bring a ikorof wheat up to the attic for meto store there. The messenger bwent and brought it up for him. He said to the emissary:Did byou mix a ikavof iḥomton /i,a preservative to keep away worms, binto it for me? He said to him: No. He said to him:If so, it would have been bpreferable had you not brought it up.of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a ihalakhathat was btaughtin bthe schoolof bRabbi Yishmael: A personwho sells wheat bmay, iab initio /i, bmix a ikavof iḥomtoninto a ikorof grain and need not be concernedthat by selling it all at the price of grain he will be guilty of theft, as the ikavof iḥomtonis essential for the preservation of the wheat., bRabba bar Rav Huna said: Any person who has Torah in him but does not have /b
39. Augustine, On Christian Doctrine, 2.30-2.31 (4th cent. CE - 5th cent. CE)

40. Anon., 4 Ezra, 7.50-7.61

7.50. For this reason the Most High has made not one world but two. 7.51. For whereas you have said that the righteous are not many but few, while the ungodly abound, hear the explanation for this. 7.52. If you have just a few precious stones, will you add to them lead and clay? 7.53. I said, "Lord, how could that be? 7.54. And he said to me, "Not only that, but ask the earth and she will tell you; defer to her, and she will declare it to you. 7.55. Say to her, `You produce gold and silver and brass, and also iron and lead and clay; 7.56. but silver is more abundant than gold, and brass than silver, and iron than brass, and lead than iron, and clay than lead.' 7.57. Judge therefore which things are precious and desirable, those that are abundant or those that are rare? 7.58. I said, "O sovereign Lord, what is plentiful is of less worth, for what is more rare is more precious. 7.59. He answered me and said, "Weigh within yourself what you have thought, for he who has what is hard to get rejoices more than he who has what is plentiful. 7.60. So also will be the judgment which I have promised; for I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. 7.61. And I will not grieve over the multitude of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke -- they are set on fire and burn hotly, and are extinguished.
41. Anon., 4 Baruch, 6.14

6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon?


Subjects of this text:

subject book bibliographic info
(biblical) law, lawlessness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
accuracy of transmission, comparisons of different versions Galinsky, Memory in Ancient Rome and Early Christianity (2016) 312
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 136
alternative source-critical explanations, relevance of fable features for Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 482
antitheses Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122, 123
aphorisms Galinsky, Memory in Ancient Rome and Early Christianity (2016) 312
aqiva, r. Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
augustine Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 144
beatitude, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
beatitudes, two gospel versions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
books, of life Stuckenbruck, 1 Enoch 91-108 (2007) 697
books, of the holy ones Stuckenbruck, 1 Enoch 91-108 (2007) 697
causes Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
cicero Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 144
clothing Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
community, christian Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
community Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136
cult Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123
cynic (see also stoic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
desires Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
diaspora Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 132, 135
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 132, 135
drinking Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
editing (process) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
elazar (lazar) ben azaria, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
elisha ben abuyah, rabbi Levine Allison and Crossan, The Historical Jesus in Context (2006) 221
eschatological prophet, non-eschatological Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 135
ethics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
eucharist Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
evil Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
exegesis, exegetical, interpretation of scripture, jesus command of scriptural exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134
exegesis, in irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
faith Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
food Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
form criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
genre, formal approach to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
gnosticism, as heretical or other Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134
gnosticism, as sophistical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
golden rule Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 122, 123, 125, 132, 135, 136
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
greek-jewish (graeco-jewish), literature and culture Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
hanina ben dosa, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
health Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
high priest, chief priests, hillel, the school of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
honor Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
irenaeus, on heresy and paganism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134
irenaeus, on heresy and sophism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135
irenaeus Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
isaiah Levine Allison and Crossan, The Historical Jesus in Context (2006) 221
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
jesus, historical Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 122
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 125, 135
jewish, culture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
jewish other, religious sensitivity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
judgement, final (endgericht) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132, 136
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 135
kingdom of god, absence in l fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 482
kyrios Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
law/torah, mosaic Stuckenbruck, 1 Enoch 91-108 (2007) 697
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
letters/epistles Allison, 4 Baruch (2018) 305
life / afterlife, book of Stuckenbruck, 1 Enoch 91-108 (2007) 697
logion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 125, 135
logos-theology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
lords prayer, as community prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 122, 123, 125, 132, 135, 136
lords prayer, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 122, 123, 125, 136
love, of enemies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
love Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 123, 135
lukan fable collection, absence of kingdom of god in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 482
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 482
magi, doctrine Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135
mark Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
matthew, five discourses Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 400
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
midrash Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
money Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
mystery cults Keener, First-Second Corinthians (2005) 43
myth, associated with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135
nathan, rabbi Levine Allison and Crossan, The Historical Jesus in Context (2006) 221
obedience, covenant Stuckenbruck, 1 Enoch 91-108 (2007) 697
obedience and disobedience Allison, 4 Baruch (2018) 305
observance of law Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
of parable, pronomina indefinita Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
origen Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
orthodoxy, unity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135
paganism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134
pagans Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
parable Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 125, 135
parables Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 144
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
paulus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
pharisees Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 46
philosophy Keener, First-Second Corinthians (2005) 43
phronimos φρονίµος Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136
power/prestige, social Stuckenbruck, 1 Enoch 91-108 (2007) 697
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
profanization Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
promises of god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
promythium Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
prophets, gods messengers, false prophets Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
prophets, gods messengers Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
prophets Stuckenbruck, 1 Enoch 91-108 (2007) 697
purity (see also food laws) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
q source Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121
quis dives salvetur? Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
reason Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
rhetoric, greco–roman Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 144
sacrality Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 132
samaria/samaritans Allison, 4 Baruch (2018) 305
scribes Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 46
second temple period, jewry, tradition Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
sermon of the mount, redaction of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 122, 123, 125
sermon of the mount, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 122, 123, 125, 132, 135, 136
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 125, 132, 136
sermon on the mount Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 55; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
shimon ben gamaliel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
silence Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
sins, transgressions, sinners, forgiveness of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
sophistry, heresy connected to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 482
stoic(ism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
synoptic, tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
synoptic gospels, discrepancies between Galinsky, Memory in Ancient Rome and Early Christianity (2016) 312
syria Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 46
temptation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 121
tisτις (pronomina indefinita), as characteristic of luke Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
tisτις (pronomina indefinita), as fable genre marker Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 300
tora (see also pentateuch) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
torah Allison, 4 Baruch (2018) 305; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 121, 123, 135, 136
valentinians Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 144
virtue Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135, 136
way of life Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 136
wisdom, enochic' Stuckenbruck, 1 Enoch 91-108 (2007) 697
wisdom Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 125, 132, 135
wisdom tradition, jewish Keener, First-Second Corinthians (2005) 43
works of law Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
yishmael son of r. levitas, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 363
yohanan ben zakkai, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 285
γραμματικός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 135
πιθανολογία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134