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Tiresias: The Ancient Mediterranean Religions Source Database



8258
New Testament, Matthew, 7.28


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


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

39 results
1. Hebrew Bible, Deuteronomy, a b c d\n0 "32.4" "32.4" "32 4"\n1 24.1 24.1 24 1 \n2 24.2 24.2 24 2 \n3 5.17 5.17 5 17\n4 6.5 6.5 6 5 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Exodus, 19.3, 20.13, 24.7, 24.18 (9th cent. BCE - 3rd cent. BCE)

19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.18. And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights."
3. Hebrew Bible, Genesis, 1.27, 2.24 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh."
4. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
5. Hebrew Bible, Isaiah, 6.9-6.10 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’"
6. Hebrew Bible, Jeremiah, 28.6 (8th cent. BCE - 5th cent. BCE)

28.6. וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃ 28.6. even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!"
7. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

22a. —for I must speak the truth to you—this, I do declare, was my experience: those who had the most reputation seemed to me to be almost the most deficient, as I investigated at the god’s behest, and others who were of less repute seemed to be superior men in the matter of being sensible. So I must relate to you my wandering as I performed my Herculean labors, so to speak, in order that the oracle might be proved to be irrefutable. For after the public men I went to the poets, those of tragedies, and those of dithyrambs
8. Anon., Testament of Issachar, 7.6-7.7 (2nd cent. BCE - 2nd cent. CE)

9. Dead Sea Scrolls, Damascus Covenant, 6 (2nd cent. BCE - 1st cent. CE)

10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6 (2nd cent. BCE - 1st cent. CE)

11. Hebrew Bible, Daniel, 3.25 (2nd cent. BCE - 2nd cent. BCE)

3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’"
12. Septuagint, Wisdom of Solomon, 9.16-9.17 (2nd cent. BCE - 1st cent. BCE)

9.16. We can hardly guess at what is on earth,and what is at hand we find with labor;but who has traced out what is in the heavens? 9.17. Who has learned thy counsel, unless thou hast given wisdom and sent thy holy Spirit from on high?
13. Dio Chrysostom, Orations, 3.6-3.7, 3.45 (1st cent. CE

3.45.  The three most conspicuous forms of government — governments based on law and justice and enjoying the favour of heaven and fortune — are expressly named. One is the first to come into existence and the most practicable — that which forms the subject of the present address — where we have a city, or a number of peoples, or the whole world, well ordered by one good man's judgment and virtue; second, the so‑called "aristocracy
14. Josephus Flavius, Jewish War, 2.120-2.121, 2.160-2.161, 2.478, 3.446 (1st cent. CE - 1st cent. CE)

2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.478. those of Tyre also put a great number to death, but kept a greater number in prison; moreover, those of Hippos, and those of Gadara, did the like while they put to death the boldest of the Jews, but kept those of whom they wereafraid in custody; as did the rest of the cities of Syria, according as they every one either hated them or were afraid of them; 3.446. So he sent away his son Titus to [the other] Caesarea, that he might bring the army that lay there to Scythopolis, which is the largest city of Decapolis, and in the neighborhood of Tiberias
15. Mishnah, Avot, 3.5 (1st cent. CE - 3rd cent. CE)

3.5. Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns."
16. Mishnah, Berachot, 2.2 (1st cent. CE - 3rd cent. CE)

2.2. These are the breaks between the sections: between the first blessing and the second, between the second and “Shema,” between “Shema” and “And it shall come to pass if you listen” between “And it shall come to pass if you listen” and “And the Lord said” and between “And the Lord said” and “Emet veYatziv” (true and firm). Rabbi Judah says: between “And the Lord said” and “Emet veYatziv” one should not interrupt. Rabbi Joshua ben Korhah said: Why was the section of “Shema” placed before that of “And it shall come to pass if you listen”? So that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments. Why does the section of “And it shall come to pass if you listen” come before that of “And the Lord said”? Because “And it shall come to pass if you listen” is customary during both day and night, whereas [the section] “And the Lord said” is customary only during the day."
17. New Testament, 1 John, 2.23 (1st cent. CE - 1st cent. CE)

2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also.
18. New Testament, 1 Peter, 2.13, 2.17 (1st cent. CE - 1st cent. CE)

2.13. Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king.
19. New Testament, 1 Corinthians, 4.20, 6.9 (1st cent. CE - 1st cent. CE)

4.20. For the Kingdom ofGod is not in word, but in power. 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
20. New Testament, Acts, 12.1, 12.20-12.21, 13.1, 17.7, 25.8, 25.10-25.14, 25.21, 25.25-25.26, 26.2, 26.19, 26.27, 26.32, 27.24, 28.19 (1st cent. CE - 2nd cent. CE)

12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.20. Now Herod was highly displeased with those of Tyre and Sidon. They came with one accord to him, and, having made Blastus, the king's chamberlain, their friend, they asked for peace, because their country depended on the king's country for food. 12.21. On an appointed day, Herod dressed himself in royal clothing, sat on the throne, and gave a speech to them. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 25.8. while he said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all. 25.10. But Paul said, "I am standing before Caesar's judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well. 25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar! 25.12. Then Festus, when he had conferred with the council, answered, "You have appealed to Caesar. To Caesar you will go. 25.13. Now when some days had passed, Agrippa the King and Bernice arrived at Caesarea, and greeted Festus. 25.14. As they stayed there many days, Festus laid Paul's case before the King, saying, "There is a certain man left a prisoner by Felix; 25.21. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar. 25.25. But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him. 25.26. of whom I have no certain thing to write to my lord. Therefore I have brought him forth before you, and especially before you, king Agrippa, that, after examination, I may have something to write. 26.2. I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision 26.27. King Agrippa, do you believe the prophets? I know that you believe. 26.32. Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar. 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.
21. New Testament, Apocalypse, 7.1-7.8, 17.9 (1st cent. CE - 1st cent. CE)

7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads! 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 17.9. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits.
22. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE)

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.
23. New Testament, Hebrews, 13.22-13.25 (1st cent. CE - 1st cent. CE)

13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen.
24. New Testament, Philippians, 4.22 (1st cent. CE - 1st cent. CE)

4.22. All the saints greet you, especially those who are of Caesar's household.
25. New Testament, John, 1.12, 1.41, 1.50, 2.11, 2.14, 2.19, 2.21-2.23, 3.1-3.21, 3.34, 4.13-4.15, 4.29, 4.39, 4.49, 5.13, 5.31, 6.68, 7.14-7.24, 7.26-7.43, 7.50, 8.12, 8.14, 10.24-10.26, 12.37-12.40, 13.19, 13.33-13.35, 14.15-14.17, 14.29, 15.12-15.21, 15.24-15.25, 16.12-16.25, 19.12, 19.15, 19.39 (1st cent. CE - 1st cent. CE)

1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.49. The nobleman said to him, "Sir, come down before my child dies. 5.13. But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place. 5.31. If I testify about myself, my witness is not valid. 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.15. The Jews therefore marveled, saying, "How does this man know letters, having never been educated? 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 7.21. Jesus answered them, "I did one work, and you all marvel because of it. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 7.24. Don't judge according to appearance, but judge righteous judgment. 7.26. Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 7.27. However we know where this man comes from, but when the Christ comes, no one will know where he comes from. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.29. I know him, because I am from him, and he sent me. 7.30. They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he? 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.34. You will seek me, and won't find me; and where I am, you can't come. 7.35. The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? 7.36. What is this word that he said, 'You will seek me, and won't find me; and where I am, you can't come?' 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.41. Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was? 7.43. So there arose a division in the multitude because of him. 7.50. Nicodemus (he who came to him by night, being one of them) said to them 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.26. But you don't believe, because you are not of my sheep, as I told you. 12.37. But though he had done so many signs before them, yet they didn't believe in him 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 12.39. For this cause they couldn't believe, for Isaiah said again 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.33. Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, 'Where I am going, you can't come,' so now I tell you. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another. 14.15. If you love me, keep my commandments. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.29. Now I have told you before it happens so that, when it happens, you may believe. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 15.17. I command these things to you, that you may love one another. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 15.20. Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 15.24. If I hadn't done among them the works which no one else did, they wouldn't have had sin. But now have they seen and also hated both me and my Father. 15.25. But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.' 16.12. I have yet many things to tell you, but you can't bear them now. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 16.16. A little while, and you will not see me. Again a little while, and you will see me. 16.17. Some of his disciples therefore said to one another, "What is this that he says to us, 'A little while, and you won't see me, and again a little while, and you will see me;' and, 'Because I go to the Father?' 16.18. They said therefore, "What is this that he says, 'A little while?' We don't know what he is saying. 16.19. Therefore Jesus perceived that they wanted to ask him, and he said to them, "Do you inquire among yourselves concerning this, that I said, 'A little while, and you won't see me, and again a little while, and you will see me?' 16.20. Most assuredly I tell you, that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. 16.22. Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you. 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. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar! 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds.
26. New Testament, Luke, 1.5, 2.1, 3.1, 4.16-4.18, 4.31-4.37, 4.40-4.44, 5.8, 5.16, 6.12, 7.1-7.10, 8.8-8.10, 8.26-8.39, 9.35-9.44, 9.51-9.55, 10.2, 10.25-10.28, 11.1, 11.14-11.26, 13.1, 13.11, 14.23, 14.35, 15.21, 15.29, 16.18, 17.9, 18.1-18.3, 19.1-19.2, 20.22, 20.24-20.25, 23.2, 24.3 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 2.1. Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent. 4.44. He was preaching in the synagogues of Galilee. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord. 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear! 8.9. Then his disciples asked him, "What does this parable mean? 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me! 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying 8.39. Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples 9.44. Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 9.53. They didn't receive him, because he was traveling with his face set towards Jerusalem. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.21. When the strong man, fully armed, guards his own dwelling, his goods are safe. 11.22. But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils. 11.23. He that is not with me is against me. He who doesn't gather with me scatters. 11.24. The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.' 11.25. When he returns, he finds it swept and put in order. 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.35. It is fit neither for the soil nor for the manure pile. It is thrown out. He who has ears to hear, let him hear. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 17.9. Does he thank that servant because he did the things that were commanded? I think not. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 20.22. Is it lawful for us to pay taxes to Caesar, or not? 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 20.25. He said to them, "Then give to Caesar the things that are Caesar's, and to God the things that are God's. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 24.3. They entered in, and didn't find the Lord Jesus' body.
27. New Testament, Mark, 1.21-1.28, 1.39, 3.22, 4.9-4.13, 4.23, 5.2-5.10, 6.14, 6.25, 6.34, 7.1, 9.10, 9.17-9.27, 10.2-10.12, 12.14, 12.16-12.17, 12.28-12.34 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 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? 4.23. If any man has ears to hear, let him hear. 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. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 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. 6.34. 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. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 9.10. They kept the saying, questioning among themselves what the rising from the dead should mean. 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that.
28. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)

10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans.
29. Aelius Aristides, Orations, 26.59-26.62 (2nd cent. CE - 2nd cent. CE)

30. Anon., Marytrdom of Polycarp, 8.2 (2nd cent. CE - 2nd cent. CE)

8.2. 2 And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: "But what harm is it to say, `Lord Caesar,' and to offer sacrifice, and so forth, and to be saved?" But he at first did not answer them, but when they continued he said: "I am not going to do what you counsel me.
31. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE)

32. Clement of Alexandria, Exhortation To The Greeks, 4.49.1 (2nd cent. CE - 3rd cent. CE)

33. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 28.1 (2nd cent. CE - 3rd cent. CE)

34. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)

35. Tertullian, To The Heathen, 1.17.2-1.17.3 (2nd cent. CE - 3rd cent. CE)

36. Tertullian, Apology, 21.24, 35.3-35.13 (2nd cent. CE - 3rd cent. CE)

37. Theophilus, To Autolycus, 1.11 (2nd cent. CE - 3rd cent. CE)

1.11. Wherefore I will rather honour the king [than your gods], not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, Why do you not worship the king? Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for king is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, My son, fear the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies.
38. Eusebius of Caesarea, Ecclesiastical History, 5.5.4 (3rd cent. CE - 4th cent. CE)

5.5.4. Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.
39. Origen, Commentary On John, 19.17 (3rd cent. CE - 3rd cent. CE)



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abraham Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
ailios aristeides Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
allegory, allegorical interpretation, ambrose Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
allegory, allegorical interpretation, beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
allegory, allegorical interpretation, wesley, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
alms Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
ambrozic, aloysius m. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
aporias, interpreting Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
asc (altered state of consciousness) Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
assmann, jan Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
audience Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 185
beatitudes, reception history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
beatitudes, wesley, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
beatitudes Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
betz, hans dieter Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 131, 132
caesars, roman Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
causes Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
chanina ben dosa, rabbi Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 56
christ Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
claudius apollinaris Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
clement of alexandria Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
clement of rome Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
cult Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
david Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117; Sigal, The Halakhah of Jesus of Nazareth According to the Gospel of Matthew (2007) 102
de jonge, marinus Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 131
desires Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
didache Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
diodoros sikeliotes Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
dion of prousa Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
disciple Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
emmanuel Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
eschatological prophet, non-eschatological Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
eschatology, eschatological, belonging to the end-of-days, messianic age Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
essenes, celibacy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 132
evil Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
exegesis, exegetical, interpretation of scripture, jesus command of scriptural exegesis Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
exegesis, exegetical, interpretation of scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
exiles, assyrian Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
ezra Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
faith Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 185
fast Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
father, fatherhood, our father' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 216
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 216
fitzmyer, joseph a. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
forgiveness Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221
fourth philosophy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221
god, will of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
gospel, of luke Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
gospel, of mark Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117, 118
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221
grace Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 208, 209
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
hebrew bible/old testament/scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
hellenistic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
heresy, origen opposing Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
innovation, claims and accusations separate from actual Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
interpetation of john, and ideal interpreter Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
interpetation of john, of aporias Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
israel, people/nation of Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
jesus, divinity of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
jesus, jerusalem knowing and not knowing Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117, 118
jesus, speeches of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
jesus, teaching of, as teacher Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
jesus (of nazareth) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
jesus messianic biography Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
jesuss entrance into, knowing and not knowing christ Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
jewish, culture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
jews Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
jews (jewish people), as orthodox believers Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
jews (jewish people), as resistors of divine things Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
jubilees, pseudepigraphy Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221
juvencus, evangeliorum libri quattuor Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 185
kingdom of god/heaven, sons of the kingdom Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
kingdom of god/heaven Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 209
knowledge of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 208
logos-theology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117, 118
love, of enemies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
luke, jesus Bickerman and Tropper, Studies in Jewish and Christian History (2007) 708
luke, using matthew Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 87
madness Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 185
male as constituent factor for groups Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
marcus, joel Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 708
matthew (evangelist) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
medium Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
meier, john p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129, 130, 131, 132, 138
messianic concepts Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
messianic secret Bickerman and Tropper, Studies in Jewish and Christian History (2007) 708
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
moses Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
multiple personalities Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
new covenant, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
nonnus, hymn of the logos Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 185
nonnus, paraphrase of the gospel of john Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 185
not objectively measurable Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
novelty, viii-ix, christian embrace of, viii-ix Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
origen Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
pagans Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
paradigm, of pastoral care Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
pastoral, method Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
pastoral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
paul of tarsus Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257
pharisees Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 132
phineas Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
pietists Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 56
piety, trilogy of pious actions →alms, fast, prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
piety Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
plutarch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
poor Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
prayer, effect of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
promises of god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
prophecy, of jesus, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 208
prophets, gods messengers, false prophets Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
pseudepigraphy, vii-viii, jubilees Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 129
psychology Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
q source Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
quis dives salvetur? Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
rabbinic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
reinhartz, adele Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 130, 131
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
rich/wealthy Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 282
righteousness Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221
ritual, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
ritual Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 13
roman empire, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
salvation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 221
samaritans Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 118
scribes Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 56
scripture, aporias in, exegeting Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 82
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 208, 209
secret, messianic Bickerman and Tropper, Studies in Jewish and Christian History (2007) 708
sermon of the mount, structure of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
sermon of the mount Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117, 118
sermon on the mount Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138; Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 56; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220, 221
silence Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 220
sinai, covenant, revelation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
sondergut, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 117
soul, ascent of, wesley, j. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
soul, ascent of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
spirit (of god), holy spirit, gift of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
spirits Dobroruka, Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature (2014) 50
teaching, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 208, 209
temple, sacrificial cult (in jerusalem) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
testaments of the twelve patriarchs Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 131
torah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
torah and prophets, commandments Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
trust, growth in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 208, 209
tunius rufus/tunus rufus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 122
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 265
wesley, john Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 475
wright, nicholas thomas Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 257