1. Septuagint, Tobit, 2.1, 3.11, 4.12, 12.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer •lord’s prayer, matthean •lord’s prayer, structure of the •lord’s prayer, function of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 11, 93, 126; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 95, 243 | 2.1. When I arrived home and my wife Anna and my son Tobias were restored to me, at the feast of Pentecost, which is the sacred festival of the seven weeks, a good dinner was prepared for me and I sat down to eat. 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. |
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2. Hebrew Bible, Psalms, 1.1-1.3, 3.5, 22.1, 24.1, 26.1, 29.1-29.2, 31.5, 37.9, 37.11, 37.22, 37.29, 42.3, 54.18, 55.17-55.18, 67.1, 77.11, 78.25, 80.4, 80.7, 80.11, 80.19, 90.1-90.13, 91.1-91.4, 95.8-95.10, 103.3, 103.6, 103.12, 103.17-103.18, 106.1, 111.4, 113.24, 118.25-118.26, 118.29, 118.105 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 163; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 173, 174; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 63, 93, 128, 134, 156, 163, 181, 184, 205, 221, 260; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72, 218, 226, 244, 247, 255, 305; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 129; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266, 524, 593| 1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 1.3. "וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃", 3.5. "קוֹלִי אֶל־יְהוָה אֶקְרָא וַיַּעֲנֵנִי מֵהַר קָדְשׁוֹ סֶלָה׃", 22.1. "לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃", 22.1. "כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃", 24.1. "לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃", 24.1. "מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃", 26.1. "לְדָוִד שָׁפְטֵנִי יְהוָה כִּי־אֲנִי בְּתֻמִּי הָלַכְתִּי וּבַיהוָה בָּטַחְתִּי לֹא אֶמְעָד׃", 26.1. "אֲשֶׁר־בִּידֵיהֶם זִמָּה וִימִינָם מָלְאָה שֹּׁחַד׃", 29.1. "מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃", 29.1. "יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃", 29.2. "הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃", 31.5. "תּוֹצִיאֵנִי מֵרֶשֶׁת זוּ טָמְנוּ לִי כִּי־אַתָּה מָעוּזִּי׃", 37.9. "כִּי־מְרֵעִים יִכָּרֵתוּן וְקֹוֵי יְהוָה הֵמָּה יִירְשׁוּ־אָרֶץ׃", 37.11. "וַעֲנָוִים יִירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלוֹם׃", 37.22. "כִּי מְבֹרָכָיו יִירְשׁוּ אָרֶץ וּמְקֻלָּלָיו יִכָּרֵתוּ׃", 37.29. "צַדִּיקִים יִירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶיהָ׃", 42.3. "צָמְאָה נַפְשִׁי לֵאלֹהִים לְאֵל חָי מָתַי אָבוֹא וְאֵרָאֶה פְּנֵי אֱלֹהִים׃", 55.17. "אֲנִי אֶל־אֱלֹהִים אֶקְרָא וַיהוָה יוֹשִׁיעֵנִי׃", 55.18. "עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי׃", 67.1. "לַמְנַצֵּח בִּנְגִינֹת מִזְמוֹר שִׁיר׃", 77.11. "וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃", 78.25. "לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃", 80.4. "אֱלֹהִים הֲשִׁיבֵנוּ וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃", 80.7. "תְּשִׂימֵנוּ מָדוֹן לִשְׁכֵנֵינוּ וְאֹיְבֵינוּ יִלְעֲגוּ־לָמוֹ׃", 80.11. "כָּסּוּ הָרִים צִלָּהּ וַעֲנָפֶיהָ אַרְזֵי־אֵל׃", 80.19. "וְלֹא־נָסוֹג מִמֶּךָּ תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא׃", 90.1. "תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃", 90.1. "יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃", 90.2. "בְּטֶרֶם הָרִים יֻלָּדוּ וַתְּחוֹלֵל אֶרֶץ וְתֵבֵל וּמֵעוֹלָם עַד־עוֹלָם אַתָּה אֵל׃", 90.3. "תָּשֵׁב אֱנוֹשׁ עַד־דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי־אָדָם׃", 90.4. "כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָה׃", 90.5. "זְרַמְתָּם שֵׁנָה יִהְיוּ בַּבֹּקֶר כֶּחָצִיר יַחֲלֹף׃", 90.6. "בַּבֹּקֶר יָצִיץ וְחָלָף לָעֶרֶב יְמוֹלֵל וְיָבֵשׁ׃", 90.7. "כִּי־כָלִינוּ בְאַפֶּךָ וּבַחֲמָתְךָ נִבְהָלְנוּ׃", 90.8. "שת [שַׁתָּה] עֲוֺנֹתֵינוּ לְנֶגְדֶּךָ עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָ׃", 90.9. "כִּי כָל־יָמֵינוּ פָּנוּ בְעֶבְרָתֶךָ כִּלִּינוּ שָׁנֵינוּ כְמוֹ־הֶגֶה׃", 90.11. "מִי־יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ׃", 90.12. "לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה׃", 90.13. "שׁוּבָה יְהוָה עַד־מָתָי וְהִנָּחֵם עַל־עֲבָדֶיךָ׃", 91.1. "לֹא־תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא־יִקְרַב בְּאָהֳלֶךָ׃", 91.1. "יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן׃", 91.2. "אֹמַר לַיהוָה מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח־בּוֹ׃", 91.3. "כִּי הוּא יַצִּילְךָ מִפַּח יָקוּשׁ מִדֶּבֶר הַוּוֹת׃", 91.4. "בְּאֶבְרָתוֹ יָסֶךְ לָךְ וְתַחַת־כְּנָפָיו תֶּחְסֶה צִנָּה וְסֹחֵרָה אֲמִתּוֹ׃", 95.8. "אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃", 95.9. "אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃", 103.3. "הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃", 103.6. "עֹשֵׂה צְדָקוֹת יְהוָה וּמִשְׁפָּטִים לְכָל־עֲשׁוּקִים׃", 103.12. "כִּרְחֹק מִזְרָח מִמַּעֲרָב הִרְחִיק מִמֶּנּוּ אֶת־פְּשָׁעֵינוּ׃", 103.17. "וְחֶסֶד יְהוָה מֵעוֹלָם וְעַד־עוֹלָם עַל־יְרֵאָיו וְצִדְקָתוֹ לִבְנֵי בָנִים׃", 103.18. "לְשֹׁמְרֵי בְרִיתוֹ וּלְזֹכְרֵי פִקֻּדָיו לַעֲשׂוֹתָם׃", 106.1. "וַיּוֹשִׁיעֵם מִיַּד שׂוֹנֵא וַיִּגְאָלֵם מִיַּד אוֹיֵב׃", 106.1. "הַלְלוּיָהּ הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", 111.4. "זֵכֶר עָשָׂה לְנִפְלְאֹתָיו חַנּוּן וְרַחוּם יְהוָה׃", 118.25. "אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃", 118.26. "בָּרוּךְ הַבָּא בְּשֵׁם יְהוָה בֵּרַכְנוּכֶם מִבֵּית יְהוָה׃", 118.29. "הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃", | 1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 1.3. "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.", 3.5. "With my voice I call unto the LORD, and He answereth me out of His holy mountain. Selah", 22.1. "For the Leader; upon Aijeleth ha-Shahar. A Psalm of David.", 24.1. "A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein.", 26.1. "[A Psalm] of David. Judge me, O LORD, for I have walked in mine integrity, and I have trusted in the LORD without wavering.", 29.1. "A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength.", 29.2. "Ascribe unto the LORD the glory due unto His name; Worship the LORD in the beauty of holiness.", 31.5. "Bring me forth out of the net that they have hidden for me; For Thou art my stronghold.", 37.9. "For evil-doers shall be cut off; but those that wait for the LORD, they shall inherit the land.", 37.11. "But the humble shall inherit the land, and delight themselves in the abundance of peace.", 37.22. "For such as are blessed of Him shall inherit the land; and they that are cursed of Him shall be cut off.", 37.29. "The righteous shall inherit the land, and dwell therein for ever.", 42.3. "My soul thirsteth for God, for the living God: 'When shall I come and appear before God?'", 55.17. "As for me, I will call upon God; And the LORD shall save me.", 55.18. "Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice.", 67.1. "For the Leader; with string-music. A Psalm, a Song.", 77.11. "And I say 'This is my weakness, That the right hand of the Most High could change.", 78.25. "Man did eat the bread of the mighty; He sent them provisions to the full.", 80.4. "O God, restore us; And cause Thy face to shine, and we shall be saved.", 80.7. "Thou makest us a strife unto our neighbours; And our enemies mock as they please.", 80.11. "The mountains were covered with the shadow of it, And the mighty cedars with the boughs thereof.", 80.19. "So shall we not turn back from Thee; Quicken Thou us, and we will call upon Thy name.", 90.1. "A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations.", 90.2. "Before the mountains were brought forth, Or ever Thou hadst formed the earth and the world, Even from everlasting to everlasting, Thou art God.", 90.3. "Thou turnest man to contrition; And sayest: 'Return, ye children of men.'", 90.4. "For a thousand years in Thy sight Are but as yesterday when it is past, And as a watch in the night.", 90.5. "Thou carriest them away as with a flood; they are as a sleep; In the morning they are like grass which groweth up.", 90.6. "In the morning it flourisheth, and groweth up; In the evening it is cut down, and withereth.", 90.7. "For we are consumed in Thine anger, And by Thy wrath are we hurried away.", 90.8. "Thou hast set our iniquities before Thee, Our secret sins in the light of Thy countece.", 90.9. "For all our days are passed away in Thy wrath; We bring our years to an end as a tale that is told.", 90.10. "The days of our years are threescore years and ten, Or even by reason of strength fourscore years; Yet is their pride but travail and vanity; For it is speedily gone, and we fly away.", 90.11. "Who knoweth the power of Thine anger, And Thy wrath according to the fear that is due unto Thee?", 90.12. "So teach us to number our days, That we may get us a heart of wisdom.", 90.13. "Return, O LORD; how long? And let it repent Thee concerning Thy servants.", 91.1. "O thou that dwellest in the covert of the Most High, And abidest in the shadow of the Almighty;", 91.2. "I will say of the LORD, who is my refuge and my fortress, My God, in whom I trust,", 91.3. "That He will deliver thee from the snare of the fowler, And from the noisome pestilence.", 91.4. "He will cover thee with His pinions, And under His wings shalt thou take refuge; His truth is a shield and a buckler.", 95.8. "'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;", 95.9. "When your fathers tried Me, Proved Me, even though they saw My work.", 95.10. "For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;", 103.3. "Who forgiveth all thine iniquity; Who healeth all Thy diseases;", 103.6. "The LORD executeth righteousness, And acts of justice for all that are oppressed.", 103.12. "As far as the east is from the west, So far hath He removed our transgressions from us.", 103.17. "But the mercy of the LORD is from everlasting to everlasting upon them that fear Him, And His righteousness unto children's children;", 103.18. "To such as keep His covet, And to those that remember His precepts to do them.", 106.1. "Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endureth for ever.", 111.4. "He hath made a memorial for His wonderful works; The LORD is gracious and full of compassion.", 118.25. "We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!", 118.26. "Blessed be he that cometh in the name of the LORD; We bless you out of the house of the LORD.", 118.29. "O give thanks unto the LORD, for He is good, For His mercy endureth for ever.", |
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3. Hebrew Bible, Proverbs, 1.23-1.24, 4.4, 4.10, 4.20, 5.1, 5.7, 7.1-7.2, 9.1, 12.7, 14.11, 16.19, 22.17, 24.23, 29.23, 30.1, 31.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 98, 126, 135| 1.23. "תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃", 1.24. "יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃", 4.4. "וַיֹּרֵנִי וַיֹּאמֶר לִי יִתְמָךְ־דְּבָרַי לִבֶּךָ שְׁמֹר מִצְוֺתַי וֶחְיֵה׃", 5.1. "בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃", 5.1. "פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃", 5.7. "וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃", 7.1. "וְהִנֵּה אִשָּׁה לִקְרָאתוֹ שִׁית זוֹנָה וּנְצֻרַת לֵב׃", 7.1. "בְּנִי שְׁמֹר אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃", 7.2. "שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃", 7.2. "צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃", 9.1. "חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃", 9.1. "תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃", 12.7. "הָפוֹךְ רְשָׁעִים וְאֵינָם וּבֵית צַדִּיקִים יַעֲמֹד׃", 14.11. "בֵּית רְשָׁעִים יִשָּׁמֵד וְאֹהֶל יְשָׁרִים יַפְרִיחַ׃", 16.19. "טוֹב שְׁפַל־רוּחַ אֶת־עניים [עֲנָוִים] מֵחַלֵּק שָׁלָל אֶת־גֵּאִים׃", 22.17. "הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃", 24.23. "גַּם־אֵלֶּה לַחֲכָמִים הַכֵּר־פָּנִים בְּמִשְׁפָּט בַּל־טוֹב׃", 29.23. "גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ וּשְׁפַל־רוּחַ יִתְמֹךְ כָּבוֹד׃", 30.1. "דִּבְרֵי אָגוּר בִּן־יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל׃", 30.1. "אַל־תַּלְשֵׁן עֶבֶד אֶל־אדנו [אֲדֹנָיו] פֶּן־יְקַלֶּלְךָ וְאָשָׁמְתָּ׃", 31.1. "דִּבְרֵי לְמוּאֵל מֶלֶךְ מַשָּׂא אֲשֶׁר־יִסְּרַתּוּ אִמּוֹ׃", 31.1. "אֵשֶׁת־חַיִל מִי יִמְצָא וְרָחֹק מִפְּנִינִים מִכְרָהּ׃", | 1.23. "Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you.", 1.24. "Because I have called, and ye refused, I have stretched out my hand, and no man attended,", 4.4. "And he taught me, and said unto me: ‘Let thy heart hold fast my words, Keep my commandments, and live;", 4.10. "Hear, O my son, and receive my sayings; And the years of thy life shall be many.", 4.20. "My son, attend to my words; Incline thine ear unto my sayings.", 5.1. "My son, attend unto my wisdom; Incline thine ear to my understanding;", 5.7. "Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth.", 7.1. "My son, keep my words, And lay up my commandments with thee.", 7.2. "Keep my commandments and live, And my teaching as the apple of thine eye.", 9.1. "Wisdom hath builded her house, she hath hewn out her seven pillars;", 12.7. "The wicked are overthrown, and are not; But the house of the righteous shall stand.", 14.11. "The house of the wicked shall be overthrown; But the tent of the upright shall flourish.", 16.19. "Better it is to be of a lowly spirit with the humble, Than to divide the spoil with the proud.", 22.17. "Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge.", 24.23. "These also are sayings of the wise. To have respect of persons in judgment is not good.", 29.23. "A man’s pride shall bring him low; but he that is of a lowly spirit shall attain to honour.", 30.1. "The words of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal:", 31.1. "The words of king Lemuel; the burden wherewith his mother corrected him.", |
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4. Hebrew Bible, Hosea, 6.5, 10.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 128; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 247| 6.5. "עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃", 10.1. "גֶּפֶן בּוֹקֵק יִשְׂרָאֵל פְּרִי יְשַׁוֶּה־לּוֹ כְּרֹב לְפִרְיוֹ הִרְבָּה לַמִּזְבְּחוֹת כְּטוֹב לְאַרְצוֹ הֵיטִיבוּ מַצֵּבוֹת׃", 10.1. "בְּאַוָּתִי וְאֶסֳּרֵם וְאֻסְּפוּ עֲלֵיהֶם עַמִּים בְּאָסְרָם לִשְׁתֵּי עינתם [עוֹנֹתָם׃]", | 6.5. "Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light.", 10.1. "Israel was a luxuriant vine, Which put forth fruit freely: As his fruit increased, He increased his altars; The more goodly his land was, The more goodly were his pillars.", |
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5. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104| 12.3. "וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃", | 12.3. "And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’", |
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6. Hebrew Bible, Numbers, 14.22-14.23, 20.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer (see also lord’s prayer) Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 129, 132, 133| 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 14.23. "אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃", 20.11. "וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃", | 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 14.23. "surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.", 20.11. "And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.", |
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7. Hebrew Bible, Micah, 4.8, 4.10, 5.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer, as supplicatory prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137, 139| 4.8. "וְאַתָּה מִגְדַּל־עֵדֶר עֹפֶל בַּת־צִיּוֹן עָדֶיךָ תֵּאתֶה וּבָאָה הַמֶּמְשָׁלָה הָרִאשֹׁנָה מַמְלֶכֶת לְבַת־יְרוּשָׁלִָם׃", 5.5. "וְרָעוּ אֶת־אֶרֶץ אַשּׁוּר בַּחֶרֶב וְאֶת־אֶרֶץ נִמְרֹד בִּפְתָחֶיהָ וְהִצִּיל מֵאַשּׁוּר כִּי־יָבוֹא בְאַרְצֵנוּ וְכִי יִדְרֹךְ בִּגְבוּלֵנוּ׃", | 4.8. "And thou, Migdal-eder, the hill of the daughter of Zion, Unto thee shall it come; Yea, the former dominion shall come, The kingdom of the daughter of Jerusalem.", 4.10. "Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies.", 5.5. "And they shall waste the land of Assyria with the sword, And the land of Nimrod with the keen-edged sword; And he shall deliver us from the Assyrian, when he cometh into our land, And when he treadeth within our border.", |
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8. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 129| 15.24. "וַיִּלֹּנוּ הָעָם עַל־מֹשֶׁה לֵּאמֹר מַה־נִּשְׁתֶּה׃", | 15.24. "And the people murmured against Moses, saying: ‘What shall we drink?’", |
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9. Hebrew Bible, Esther, 4.16, 10.3-10.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lord’s prayer, practice of the •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16, 139| 4.16. "לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃", 10.3. "כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃", | 4.16. "’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’", 10.3. "For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.", |
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10. Hebrew Bible, Malachi, 1.6, 1.11, 1.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lord's prayer •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 228, 250, 260; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 108| 1.6. "בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו וְאִם־אָב אָנִי אַיֵּה כְבוֹדִי וְאִם־אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי אָמַר יְהוָה צְבָאוֹת לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי וַאֲמַרְתֶּם בַּמֶּה בָזִינוּ אֶת־שְׁמֶךָ׃", 1.11. "כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃", 1.14. "וְאָרוּר נוֹכֵל וְיֵשׁ בְּעֶדְרוֹ זָכָר וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַאדֹנָי כִּי מֶלֶךְ גָּדוֹל אָנִי אָמַר יְהוָה צְבָאוֹת וּשְׁמִי נוֹרָא בַגּוֹיִם׃", | 1.6. "A son honoureth his father, And a servant his master; If then I be a father, Where is My honour? And if I be a master, Where is My fear? Saith the LORD of hosts Unto you, O priests, that despise My name. And ye say: ‘Wherein have we despised Thy name?’", 1.11. "For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts.", 1.14. "But cursed be he that dealeth craftily, Whereas he hath in his flock a male, And voweth, and sacrificeth unto the Lord a blemished thing; For I am a great King, Saith the LORD of hosts, And My name is feared among the nations.", |
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11. Hebrew Bible, Deuteronomy, 6.13, 6.16, 8.3, 8.10, 8.15-8.17, 8.25-8.27, 9.4, 10.5, 10.14, 11.13-11.17, 13.11, 26.1-26.11, 32.6, 32.18, 32.20, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer (see also lord’s prayer) •lord’s prayer, teaching of the •lord’s prayer •petitions of the lord’s prayer, third Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 156; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 213, 222, 228, 248, 249; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 129, 132, 133, 150| 6.13. "אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃", 6.16. "לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃", 8.3. "וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃", 8.15. "הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃", 8.16. "הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃", 8.17. "וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃", 9.4. "אַל־תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהוָה אֱלֹהֶיךָ אֹתָם מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהוָה לָרֶשֶׁת אֶת־הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה מוֹרִישָׁם מִפָּנֶיךָ׃", 10.5. "וָאֵפֶן וָאֵרֵד מִן־הָהָר וָאָשִׂם אֶת־הַלֻּחֹת בָּאָרוֹן אֲשֶׁר עָשִׂיתִי וַיִּהְיוּ שָׁם כַּאֲשֶׁר צִוַּנִי יְהוָה׃", 10.14. "הֵן לַיהוָה אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל־אֲשֶׁר־בָּהּ׃", 11.13. "וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃", 11.14. "וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃", 11.15. "וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 11.16. "הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃", 11.17. "וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃", 13.11. "וּסְקַלְתּוֹ בָאֲבָנִים וָמֵת כִּי בִקֵּשׁ לְהַדִּיחֲךָ מֵעַל יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃", 26.1. "וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃", 26.1. "וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי יְהוָה וְהִנַּחְתּוֹ לִפְנֵי יְהוָה אֱלֹהֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃", 26.2. "וְלָקַחְתָּ מֵרֵאשִׁית כָּל־פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃", 26.3. "וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃", 26.4. "וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ וְהִנִּיחוֹ לִפְנֵי מִזְבַּח יְהוָה אֱלֹהֶיךָ׃", 26.5. "וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃", 26.6. "וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃", 26.7. "וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃", 26.8. "וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃", 26.9. "וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 26.11. "וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃", 32.6. "הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃", 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃", 33.8. "וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃", 33.9. "הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃", 33.11. "בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃", | 6.13. "Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear.", 6.16. "Ye shall not try the LORD your God, as ye tried Him in Massah.", 8.3. "And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live.", 8.10. "And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee.", 8.15. "who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;", 8.16. "who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;", 8.17. "and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’", 9.4. "Speak not thou in thy heart, after that the LORD thy God hath thrust them out from before thee, saying: ‘For my righteousness the LORD hath brought me in to possess this land’; whereas for the wickedness of these nations the LORD doth drive them out from before thee.", 10.5. "And I turned and came down from the mount, and put the tables in the ark which I had made; and there they are, as the LORD commanded me.—", 10.14. "Behold, unto the LORD thy God belongeth the heaven, and the heaven of heavens, the earth, with all that therein is.", 11.13. "And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,", 11.14. "that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.", 11.15. "And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.", 11.16. "Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;", 11.17. "and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.", 13.11. "And thou shalt stone him with stones, that he die; because he hath sought to draw thee away from the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.", 26.1. "And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;", 26.2. "that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there.", 26.3. "And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’", 26.4. "And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God.", 26.5. "And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.", 26.6. "And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage.", 26.7. "And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.", 26.8. "And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.", 26.9. "And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.", 26.10. "And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God.", 26.11. "And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.", 32.6. "Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?", 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .", 32.20. "And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness.", 33.8. "And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;", 33.9. "Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet.", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .", 33.11. "Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again.", |
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12. Hebrew Bible, Leviticus, 10.3, 20.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lord’s prayer, christology of the •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 93, 178| 10.3. "וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃", 20.24. "וָאֹמַר לָכֶם אַתֶּם תִּירְשׁוּ אֶת־אַדְמָתָם וַאֲנִי אֶתְּנֶנָּה לָכֶם לָרֶשֶׁת אֹתָהּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הִבְדַּלְתִּי אֶתְכֶם מִן־הָעַמִּים׃", | 10.3. "Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace.", 20.24. "But I have said unto you: ‘Ye shall inherit their land, and I will give it unto you to possess it, a land flowing with milk and honey.’ I am the LORD your God, who have set you apart from the peoples.", |
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13. Hebrew Bible, Job, 7.1, 29.3, 42.7-42.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •petitions of the lord’s prayer, sixth •lord’s prayer, matthean •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 128, 201, 265| 7.1. "לֹא־יָשׁוּב עוֹד לְבֵיתוֹ וְלֹא־יַכִּירֶנּוּ עוֹד מְקֹמוֹ׃", 7.1. "הֲלֹא־צָבָא לֶאֱנוֹשׁ על־[עֲלֵי־] אָרֶץ וְכִימֵי שָׂכִיר יָמָיו׃", 29.3. "בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי לְאוֹרוֹ אֵלֶךְ חֹשֶׁךְ׃", 42.7. "וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃", 42.8. "וְעַתָּה קְחוּ־לָכֶם שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל־עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם־פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃", 42.9. "וַיֵּלְכוּ אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי צֹפַר הַנַּעֲמָתִי וַיַּעֲשׂוּ כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם יְהוָה וַיִּשָּׂא יְהוָה אֶת־פְּנֵי אִיּוֹב׃", | 7.1. "Is there not a time of service to man upon earth? And are not his days like the days of a hireling?", 29.3. "When His lamp shined above my head, And by His light I walked through darkness;", 42.7. "And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath.", 42.8. "Now therefore, take unto you seven bullocks and seven rams, and go to My servant Job, and offer up for yourselves a burnt-offering; and My servant Job shall pray for you; for him will I accept, that I do not unto you aught unseemly; for ye have not spoken of Me the thing that is right, as my servant Job hath.’", 42.9. "So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them; and the LORD accepted Job.", |
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14. Hebrew Bible, 1 Kings, 8.27-8.54 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16, 156, 201, 202| 8.27. "כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 8.28. "וּפָנִיתָ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּחִנָּתוֹ יְהוָה אֱלֹהָי לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם׃", 8.29. "לִהְיוֹת עֵינֶךָ פְתֻחוֹת אֶל־הַבַּיִת הַזֶּה לַיְלָה וָיוֹם אֶל־הַמָּקוֹם אֲשֶׁר אָמַרְתָּ יִהְיֶה שְׁמִי שָׁם לִשְׁמֹעַ אֶל־הַתְּפִלָּה אֲשֶׁר יִתְפַּלֵּל עַבְדְּךָ אֶל־הַמָּקוֹם הַזֶּה׃", 8.31. "אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׁא־בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה׃", 8.32. "וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃", 8.33. "בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃", 8.34. "וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃", 8.35. "בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃", 8.36. "וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃", 8.37. "רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃", 8.38. "כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃", 8.39. "וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃", 8.41. "וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃", 8.42. "כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃", 8.43. "אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 8.44. "כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃", 8.45. "וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃", 8.46. "כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃", 8.47. "וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃", 8.48. "וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃", 8.49. "וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃", 8.51. "כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃", 8.52. "לִהְיוֹת עֵינֶיךָ פְתֻחוֹת אֶל־תְּחִנַּת עַבְדְּךָ וְאֶל־תְּחִנַּת עַמְּךָ יִשְׂרָאֵל לִשְׁמֹעַ אֲלֵיהֶם בְּכֹל קָרְאָם אֵלֶיךָ׃", 8.53. "כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃", 8.54. "וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל־יְהוָה אֵת כָּל־הַתְּפִלָּה וְהַתְּחִנָּה הַזֹּאת קָם מִלִּפְנֵי מִזְבַּח יְהוָה מִכְּרֹעַ עַל־בִּרְכָּיו וְכַפָּיו פְּרֻשׂוֹת הַשָּׁמָיִם׃", | 8.27. "But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!", 8.28. "Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;", 8.29. "that Thine eyes may be open toward this house night and day, even toward the place whereof Thou hast said: My name shall be there; to hearken unto the prayer which Thy servant shall pray toward this place.", 8.30. "And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive.", 8.31. "If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;", 8.32. "then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.", 8.33. "When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;", 8.34. "then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers.", 8.35. "When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;", 8.36. "then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance.", 8.37. "If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;", 8.38. "what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;", 8.39. "then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—", 8.40. "that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers.", 8.41. "Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—", 8.42. "for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;", 8.43. "hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.", 8.44. "If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;", 8.45. "then hear Thou in heaven their prayer and their supplication, and maintain their cause.", 8.46. "If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;", 8.47. "yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;", 8.48. "if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;", 8.49. "then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;", 8.50. "and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;", 8.51. "for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;", 8.52. "that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee.", 8.53. "For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’", 8.54. "And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven.", |
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15. Hebrew Bible, Judges, 6.9, 6.12, 8.34, 20.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lord’s prayer, matthean •prayer (see also lord’s prayer) •lord’s prayer, practice of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16, 139; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 132| 6.9. "וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃", 6.12. "וַיֵּרָא אֵלָיו מַלְּאַךְ יְהוָה וַיֹּאמֶר אֵלָיו יְהוָה עִמְּךָ גִּבּוֹר הֶחָיִל׃", 8.34. "וְלֹא זָכְרוּ בְּנֵי יִשְׂרָאֵל אֶת־יְהוָה אֱלֹהֵיהֶם הַמַּצִּיל אוֹתָם מִיַּד כָּל־אֹיְבֵיהֶם מִסָּבִיב׃", 20.26. "וַיַּעֲלוּ כָל־בְּנֵי יִשְׂרָאֵל וְכָל־הָעָם וַיָּבֹאוּ בֵית־אֵל וַיִּבְכּוּ וַיֵּשְׁבוּ שָׁם לִפְנֵי יְהוָה וַיָּצוּמוּ בַיּוֹם־הַהוּא עַד־הָעָרֶב וַיַּעֲלוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי יְהוָה׃", | 6.9. "and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land;", 6.12. "And the angel of the Lord appeared to him, and said to him, The Lord is with thee, thou mighty man of valour.", 8.34. "And the children of Yisra᾽el did not remember the Lord their God, who had delivered them out of the hands of all their enemies on every side:", 20.26. "Then all the children of Yisra᾽el, and all the people, went up, and came to the house of God, and wept, and sat there before the Lord, and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord.", |
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16. Hebrew Bible, 2 Kings, 4.33, 18.32 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •petitions of the lord’s prayer, fifth •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139, 201| 4.33. "וַיָּבֹא וַיִּסְגֹּר הַדֶּלֶת בְּעַד שְׁנֵיהֶם וַיִּתְפַּלֵּל אֶל־יְהוָה׃", 18.32. "עַד־בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל־אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ וִחְיוּ וְלֹא תָמֻתוּ וְאַל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי־יַסִּית אֶתְכֶם לֵאמֹר יְהוָה יַצִּילֵנוּ׃", | 4.33. "He went in therefore, and shut the door upon them twain, and prayed unto the LORD.", 18.32. "until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die; and hearken not unto Hezekiah, when he persuadeth you, saying: The LORD will deliver us.", |
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17. Hebrew Bible, 2 Samuel, 1.12, 7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lord’s prayer, practice of the •lord’s prayer, address of the •lord’s prayer, christology of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 16, 60| 1.12. "וַיִּסְפְּדוּ וַיִּבְכּוּ וַיָּצֻמוּ עַד־הָעָרֶב עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ וְעַל־עַם יְהוָה וְעַל־בֵּית יִשְׂרָאֵל כִּי נָפְלוּ בֶּחָרֶב׃", 7.14. "אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃", | 1.12. "and they mourned, and wept, and fasted until evening, for Sha᾽ul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisra᾽el; because they were fallen by the sword.", 7.14. "I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:", |
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18. Hebrew Bible, Isaiah, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110| 53.9. "וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃", | 53.9. "And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’", |
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19. Hebrew Bible, Jeremiah, 2.21, 39.37 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 247| 2.21. "וְאָנֹכִי נְטַעְתִּיךְ שֹׂרֵק כֻּלֹּה זֶרַע אֱמֶת וְאֵיךְ נֶהְפַּכְתְּ לִי סוּרֵי הַגֶּפֶן נָכְרִיָּה׃", | 2.21. "Yet I had planted thee a noble vine, Wholly a right seed; How then art thou turned into the degenerate plant of a strange vine unto Me?", |
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20. Hebrew Bible, 1 Samuel, 1.10, 1.13, 1.26-1.27, 2.1-2.10, 7.5-7.6, 12.19, 12.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •petitions of the lord’s prayer, fifth •lord’s prayer •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 174, 201; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 220| 1.13. "וְחַנָּה הִיא מְדַבֶּרֶת עַל־לִבָּהּ רַק שְׂפָתֶיהָ נָּעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכֹּרָה׃", 1.26. "וַתֹּאמֶר בִּי אֲדֹנִי חֵי נַפְשְׁךָ אֲדֹנִי אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה לְהִתְפַּלֵּל אֶל־יְהוָה׃", 1.27. "אֶל־הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וַיִּתֵּן יְהוָה לִי אֶת־שְׁאֵלָתִי אֲשֶׁר שָׁאַלְתִּי מֵעִמּוֹ׃", 2.1. "יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃", 2.1. "וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃", 2.2. "אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃", 2.2. "וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃", 2.3. "לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃", 2.3. "אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃", 2.4. "קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃", 2.5. "שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃", 2.6. "יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃", 2.7. "יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃", 2.8. "מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃", 2.9. "רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃", 7.5. "וַיֹּאמֶר שְׁמוּאֵל קִבְצוּ אֶת־כָּל־יִשְׂרָאֵל הַמִּצְפָּתָה וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל־יְהוָה׃", 7.6. "וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ־מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁם חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת־בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה׃", 12.19. "וַיֹּאמְרוּ כָל־הָעָם אֶל־שְׁמוּאֵל הִתְפַּלֵּל בְּעַד־עֲבָדֶיךָ אֶל־יְהוָה אֱלֹהֶיךָ וְאַל־נָמוּת כִּי־יָסַפְנוּ עַל־כָּל־חַטֹּאתֵינוּ רָעָה לִשְׁאֹל לָנוּ מֶלֶךְ׃", 12.23. "גַּם אָנֹכִי חָלִילָה לִּי מֵחֲטֹא לַיהוָה מֵחֲדֹל לְהִתְפַּלֵּל בַּעַדְכֶם וְהוֹרֵיתִי אֶתְכֶם בְּדֶרֶךְ הַטּוֹבָה וְהַיְשָׁרָה׃", | 1.10. "And she was in bitterness of soul, and prayed to the Lord, and wept bitterly.", 1.13. "Now Ĥanna spoke in her heart; only her lips moved, but her voice was not heard: therefore ῾Eli thought she was drunk.", 1.26. "And she said, O my lord, as thy soul lives, my lord, I am the woman that stood by thee here, praying to the Lord.", 1.27. "For this child I prayed; and the Lord has given me my petition which I asked of him:", 2.1. "And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.", 2.2. "There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God.", 2.3. "Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed.", 2.4. "The bows of the mighty men are broken, and they that stumbled are girded with strength.", 2.5. "They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched.", 2.6. "The Lord kills, and gives life: he brings down to the grave, and brings up.", 2.7. "The Lord makes poor, and makes rich: he brings low, and raises up.", 2.8. "He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them.", 2.9. "He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails.", 2.10. "The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed.", 7.5. "And Shemu᾽el said, Gather all Yisra᾽el to Miżpa, and I will pray for you to the Lord.", 7.6. "And they gathered together to Miżpa, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Shemu᾽el judged the children of Yisra᾽el in Miżpa.", 12.19. "And all the people said to Shemu᾽el, Pray for thy servants to the Lord thy God, that we die not: for we have added to all our sins this evil, to ask for a king for ourselves.", 12.23. "Moreover as for me, far be it from me that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way:", |
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21. Hebrew Bible, Ezekiel, 19.10-19.14, 28.22, 36.23-36.24, 38.23 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137, 178; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 247, 251| 19.11. "וַיִּהְיוּ־לָהּ מַטּוֹת עֹז אֶל־שִׁבְטֵי מֹשְׁלִים וַתִּגְבַּהּ קוֹמָתוֹ עַל־בֵּין עֲבֹתִים וַיֵּרָא בְגָבְהוֹ בְּרֹב דָּלִיֹּתָיו׃", 19.12. "וַתֻּתַּשׁ בְּחֵמָה לָאָרֶץ הֻשְׁלָכָה וְרוּחַ הַקָּדִים הוֹבִישׁ פִּרְיָהּ הִתְפָּרְקוּ וְיָבֵשׁוּ מַטֵּה עֻזָּהּ אֵשׁ אֲכָלָתְהוּ׃", 19.13. "וְעַתָּה שְׁתוּלָה בַמִּדְבָּר בְּאֶרֶץ צִיָּה וְצָמָא׃", 19.14. "וַתֵּצֵא אֵשׁ מִמַּטֵּה בַדֶּיהָ פִּרְיָהּ אָכָלָה וְלֹא־הָיָה בָהּ מַטֵּה־עֹז שֵׁבֶט לִמְשׁוֹל קִינָה הִיא וַתְּהִי לְקִינָה׃", 28.22. "וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלַיִךְ צִידוֹן וְנִכְבַּדְתִּי בְּתוֹכֵךְ וְיָדְעוּ כִּי־אֲנִי יְהוָה בַּעֲשׂוֹתִי בָהּ שְׁפָטִים וְנִקְדַּשְׁתִּי בָהּ׃", 36.23. "וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 38.23. "וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי גּוֹיִם רַבִּים וְיָדְעוּ כִּי־אֲנִי יְהוָה׃", | 19.10. "Thy mother was like a vine, in thy likeness, Planted by the waters; She was fruitful and full of branches By reason of many waters.", 19.11. "And she had strong rods To be sceptres for them that bore rule; And her stature was exalted Among the thick branches, And she was seen in her height With the multitude of her tendrils.", 19.12. "But she was plucked up in fury, She was cast down to the ground, And the east wind dried up her fruit; Her strong rods were broken off and withered, The fire consumed her.", 19.13. "And now she is planted in the wilderness, In a dry and thirsty ground.", 19.14. "And fire is gone out of the rod of her branches, It hath devoured her fruit, So that there is in her no strong rod To be a sceptre to rule.’ This is a lamentation, and it was for a lamentation.", 28.22. "and say: Thus saith the Lord GOD: Behold, I am against thee, O Zidon, And I will be glorified in the midst of thee; And they shall know that I am the LORD, when I shall have executed judgments in her, and shall be sanctified in her.", 36.23. "And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 38.23. "Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the LORD.", |
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| 22. Pherecydes of Syros, Fragments, 4, 7-8, 2 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110 |
23. Hebrew Bible, 1 Chronicles, 29.11-29.13 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, we •lord’s prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 184; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 245| 29.11. "לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃", 29.12. "וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃", 29.13. "וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃", | 29.11. "Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all.", 29.12. "Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all.", 29.13. "Now therefore, our God, we thank Thee, and praise Thy glorious name.", |
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24. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer, as jewish prayer •petitions of the lord’s prayer, first Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 51, 177| 5.1. "בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃", 5.1. "אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃", | 5.1. "Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few.", |
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25. Hebrew Bible, Ezra, 8.31, 13.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139| 8.31. "וַנִּסְעָה מִנְּהַר אַהֲוָא בִּשְׁנֵים עָשָׂר לַחֹדֶשׁ הָרִאשׁוֹן לָלֶכֶת יְרוּשָׁלִָם וְיַד־אֱלֹהֵינוּ הָיְתָה עָלֵינוּ וַיַּצִּילֵנוּ מִכַּף אוֹיֵב וְאוֹרֵב עַל־הַדָּרֶךְ׃", | 8.31. "Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem; and the hand of our God was upon us, and He delivered us from the hand of the enemy and lier-in-wait by the way.", |
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26. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72| 887e. ὅτι μάλιστα οὖσιν θεοῖς εὐχαῖς προσδιαλεγομένους καὶ ἱκετείαις, ἀνατέλλοντός τε ἡλίου καὶ σελήνης καὶ πρὸς δυσμὰς ἰόντων προκυλίσεις ἅμα καὶ προσκυνήσεις ἀκούοντές τε καὶ ὁρῶντες Ἑλλήνων τε καὶ βαρβάρων πάντων ἐν συμφοραῖς παντοίαις ἐχομένων καὶ ἐν εὐπραγίαις, οὐχ ὡς οὐκ ὄντων ἀλλʼ ὡς ὅτι μάλιστα ὄντων καὶ οὐδαμῇ ὑποψίαν ἐνδιδόντων ὡς οὐκ εἰσὶν θεοί— ΑΘ. τούτων δὴ πάντων ὅσοι καταφρονήσαντες οὐδὲ ἐξ ἑνὸς ἱκανοῦ λόγου, ὡς φαῖεν ἂν ὅσοι καὶ σμικρὸν νοῦ κέκτηνται, νῦν ἀναγκάζουσιν ἡμᾶς λέγειν ἃ λέγομεν, | 887e. they heard and saw the prostrations and devotions of all the Greeks and barbarians, under all conditions of adversity and prosperity, directed to these luminaries, not as though they were not gods, but as though they most certainly were gods beyond the shadow of a doubt— Ath. all this evidence is contemned by these people, and that for no sufficient reason, as everyone endowed with a grain of sense would affirm; and so they are now forcing us to enter on our present argument. |
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27. Hebrew Bible, 2 Chronicles, 2.5, 6.18, 32.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 156; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 132| 2.5. "וּמִי יַעֲצָר־כֹּחַ לִבְנוֹת־לוֹ בַיִת כִּי הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלֻהוּ וּמִי אֲנִי אֲשֶׁר אֶבְנֶה־לּוֹ בַיִת כִּי אִם־לְהַקְטִיר לְפָנָיו׃", 6.18. "כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים אֶת־הָאָדָם עַל־הָאָרֶץ הִנֵּה שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃", 32.8. "עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ יְהוָה אֱלֹהֵינוּ לְעָזְרֵנוּ וּלְהִלָּחֵם מִלְחֲמֹתֵנוּ וַיִּסָּמְכוּ הָעָם עַל־דִּבְרֵי יְחִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה׃", | 2.5. "But who is able to build Him a house, seeing the heaven and the heaven of heavens cannot contain Him? who am I then, that I should build Him a house, save only to offer before Him?", 6.18. "But will God in very truth dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have builded!", 32.8. "with him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles.’ And the people rested themselves upon the words of Hezekiah king of Judah.", |
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28. Hebrew Bible, Zechariah, 2.10, 14.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72, 257| 14.4. "וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃", | 2.10. "Ho, ho, flee then from the land of the north, saith the LORD; for I have spread you abroad as the four winds of the heaven, saith the LORD.", 14.4. "And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.", |
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29. Septuagint, Tobit, 2.1, 3.11, 4.12, 12.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer •lord’s prayer, matthean •lord’s prayer, structure of the •lord’s prayer, function of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 11, 93, 126; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 95, 243 | 2.1. When I arrived home and my wife Anna and my son Tobias were restored to me, at the feast of Pentecost, which is the sacred festival of the seven weeks, a good dinner was prepared for me and I sat down to eat. 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. |
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| 30. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399 |
31. Anon., 1 Enoch, 5.7, 46.2-46.3, 51.3, 81.1, 93.2, 103.2, 106.19, 108.7 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer, function of the •lord’s prayer, address of the •lord’s prayer, structure of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 46, 93, 138 | 46.2. And I asked the angel who went with me and showed me all the hidden things, concerning that 46.3. Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever. 51.3. And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him. 81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed |
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| 32. Dead Sea Scrolls, War Scroll, 14.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •petitions of the lord’s prayer •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 98 |
| 33. Dead Sea Scrolls, Ben Sira, 12.12, 16.16, 31.22, 36.3-36.7, 37.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, third •lord’s prayer, christology of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126, 156, 178 |
| 34. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217 |
| 35. Dead Sea Scrolls, Hodayot, 20.4-20.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lord’s prayer, addressee of the •lord’s prayer, content of the •lord’s prayer, context of the •lord’s prayer, gift of the •lord’s prayer, hermeneutics of the •lord’s prayer, practice of the •lord’s prayer, prayerer of the •lord’s prayer, setting of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217 |
| 36. Dead Sea Scrolls, Narrative Work And Prayer, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lord’s prayer, address of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 61 |
| 37. Dead Sea Scrolls, Scroll of Blessings, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lord’s prayer, instructions about the •lord’s prayer, teaching of the •petitions of the lord’s prayer, petitioner Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 83 |
| 38. Anon., Testament of Judah, 24.1-24.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 252 |
39. Anon., Testament of Levi, 5.4, 18.2-18.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •lord’s prayer, address of the •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you •lord’s prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 252 | 5.4. And I destroyed at that time the sons of Hamor, as it is written in the heavenly tables. 18.2. Then shall the Lord raise up a new priest. And to him all the words of the Lord shall be revealed; And he shall execute a righteous judgement upon the earth for a multitude of days. 18.3. And his star shall arise in heaven as of a king. Lighting up the light of knowledge as the sun the day, And he shall be magnified in the world. 18.4. He shall shine forth as the sun on the earth, And shall remove all darkness from under heaven, And there shall be peace in all the earth. 18.5. The heavens shall exult in his days, And the earth shall be glad, And the clouds shall rejoice, [And the knowledge of the Lord shall be poured forth upon the earth, as the water of the seas; And the angels of the glory of the presence of the Lord shall be glad in him. 18.6. The heavens shall be opened, And From the temple of glory shall come upon him sanctification, With the Father's voice as from Abraham to Isaac. |
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40. Septuagint, 2 Maccabees, 1.24-1.29 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer, as supplicatory prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137 | 1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 1.25. who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,' 1.26. accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy." 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride." 1.29. Plant thy people in thy holy place, as Moses said.' |
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41. Septuagint, 1 Maccabees, 2.21, 2.52-2.64, 3.8, 3.18-3.19, 3.22-3.23, 3.50, 3.53, 3.60, 4.10-4.11, 4.24, 4.40, 4.55, 5.31, 5.68, 7.37, 7.42, 9.46, 12.15, 16.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer, address of the •petitions of the lord’s prayer, first Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 63, 177 | 2.21. Far be it from us to desert the law and the ordices. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt. 2.54. Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 2.55. Joshua, because he fulfilled the command, became a judge in Israel. 2.56. Caleb, because he testified in the assembly, received an inheritance in the land. 2.57. David, because he was merciful, inherited the throne of the kingdom for ever. 2.58. Elijah because of great zeal for the law was taken up into heaven. 2.59. Haniah, Azariah, and Mishael believed and were saved from the flame. 2.60. Daniel because of his innocence was delivered from the mouth of the lions. 2.61. And so observe, from generation to generation, that none who put their trust in him will lack strength. 2.62. Do not fear the words of a sinner, for his splendor will turn into dung and worms. 2.63. Today he will be exalted, but tomorrow he will not be found, because he has returned to the dust, and his plans will perish. 2.64. My children, be courageous and grow strong in the law, for by it you will gain honor. 3.8. He went through the cities of Judah;he destroyed the ungodly out of the land;thus he turned away wrath from Israel. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.22. He himself will crush them before us; as for you, do not be afraid of them." 3.23. When he finished speaking, he rushed suddenly against Seron and his army, and they were crushed before him. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.53. How will we be able to withstand them,if thou dost not help us?" 3.60. But as his will in heaven may be, so he will do." 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 4.11. Then all the Gentiles will know that there is one who redeems and saves Israel." 4.24. On their return they sang hymns and praises to Heaven, for he is good, for his mercy endures for ever. 4.40. They fell face down on the ground, and sounded the signal on the trumpets, and cried out to Heaven. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 5.31. So Judas saw that the battle had begun and that the cry of the city went up to Heaven with trumpets and loud shouts, 5.68. But Judas turned aside to Azotus in the land of the Philistines; he tore down their altars, and the graven images of their gods he burned with fire; he plundered the cities and returned to the land of Judah. 7.37. "Thou didst choose this house to be called by thy name,and to be for thy people a house of prayer and supplication. 7.42. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness." 9.46. Cry out now to Heaven that you may be delivered from the hands of our enemies." 12.15. for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 16.3. But now I have grown old, and you by His mercy are mature in years. Take my place and my brothers, and go out and fight for our nation, and may the help which comes from Heaven be with you." |
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| 42. Anon., Testament of Issachar, 3.4, 4.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 130 |
43. Anon., Jubilees, 1.19, 1.29, 5.13, 6.23-6.38, 17.3, 22.14, 23.32, 31.32, 32.19, 32.21, 50.10, 50.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer •lord’s prayer, address of the •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 93, 138; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 38, 243; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266 | 1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 6.23. He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25. And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:... 6.26. and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood. 6.27. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 17.3. and Abraham rejoiced and blessed God because he had seen his sons and had not died childless. 22.14. and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway. And do thou, my son, Jacob, draw near and kiss me." 23.32. on account of the law and the covet; for they have forgotten commandment, and covet, and feasts, and months, and Sabbaths, and jubilees, and all judgments. 31.32. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved, 32.19. And thus let them eat it together in the sanctuary, and let them not suffer it to become old. 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. |
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44. Hebrew Bible, Daniel, 3.25, 6.9-6.12, 9.3, 11.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 11, 117; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72, 244; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266, 524| 3.25. "עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃", 6.9. "כְּעַן מַלְכָּא תְּקִים אֱסָרָא וְתִרְשֻׁם כְּתָבָא דִּי לָא לְהַשְׁנָיָה כְּדָת־מָדַי וּפָרַס דִּי־לָא תֶעְדֵּא׃", 6.11. "וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃", 6.12. "אֱדַיִן גֻּבְרַיָּא אִלֵּךְ הַרְגִּשׁוּ וְהַשְׁכַּחוּ לְדָנִיֵּאל בָּעֵא וּמִתְחַנַּן קֳדָם אֱלָהֵהּ׃", 9.3. "וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃", 11.31. "וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃", | 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.’", 6.9. "Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.’", 6.10. "Wherefore king Darius signed the writing and the interdict.", 6.11. "And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.", 6.12. "Then these men came tumultuously, and found Daniel making petition and supplication before his God.", 9.3. "And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.", 11.31. "And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment.", |
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45. Septuagint, 3 Maccabees, 2.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139 | 2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils, |
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| 46. Dead Sea Scrolls, Pesher On Psalms, 2.2.4-2.2.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 93 |
| 47. Dead Sea Scrolls, 4Q418, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 5 |
48. Septuagint, Judith, 5.3, 5.23, 7, 7.1, 7.2, 7.6, 7.7, 7.12, 7.17, 7.20, 7.21, 7.25, 7.30, 7.31, 8, 8.1, 8.4, 8.12, 8.25, 8.26, 8.27, 8.33, 9, 9.1, 9.2, 9.3, 9.4, 9.8, 9.9, 9.10, 9.11, 9.14, 10, 11, 11.7, 11.22, 12, 12.7, 12.10, 13, 13.1-15.7, 13.4, 13.7, 13.8, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 14, 14.11, 14.18, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.9, 15.10, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 129 | 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them." |
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49. Septuagint, Wisdom of Solomon, 2.1, 6.9, 6.11, 7.7, 7.10, 7.24, 7.26, 9.1-9.9, 9.13-9.18, 15.4-15.19, 16.4-16.24, 18.4, 19.2-19.3, 19.22, 23.1-23.6, 23.16-23.27, 27.6, 41.20-41.22, 42.11-42.12, 51.10, 51.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126, 128, 138; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 249, 252; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 88, 104, 157, 179, 180 | 2.1. For they reasoned unsoundly, saying to themselves,"Short and sorrowful is our life,and there is no remedy when a man comes to his end,and no one has been known to return from Hades. 6.9. To you then, O monarchs, my words are directed,that you may learn wisdom and not transgress. 6.11. Therefore set your desire on my words;long for them, and you will be instructed. 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.10. I loved her more than health and beauty,and I chose to have her rather than light,because her radiance never ceases. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 9.1. "O God of my fathers and Lord of mercy,who hast made all things by thy word, 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made, 9.3. and rule the world in holiness and righteousness,and pronounce judgment in uprightness of soul, 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.5. For I am thy slave and the son of thy maidservant,a man who is weak and short-lived,with little understanding of judgment and laws; 9.6. for even if one is perfect among the sons of men,yet without the wisdom that comes from thee he will be regarded as nothing. 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters." 9.8. Thou hast given command to build a temple on thy holy mountain,and an altar in the city of thy habitation,a copy of the holy tent which thou didst prepare from the beginning. 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. 9.13. For what man can learn the counsel of God?Or who can discern what the Lord wills?" 9.14. For the reasoning of mortals is worthless,and our designs are likely to fail, 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. 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? 9.18. And thus the paths of those on earth were set right,and men were taught what pleases thee,and were saved by wisdom. 15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors, 15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them." 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 16.4. For it was necessary that upon those oppressors inexorable want should come,while to these it was merely shown how their enemies were being tormented. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 16.7. For he who turned toward it was saved, not by what he saw,but by thee, the Savior of all. 16.8. And by this also thou didst convince our enemies that it is thou who deliverest from every evil." 16.9. For they were killed by the bites of locusts and flies,and no healing was found for them,because they deserved to be punished by such things; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again." 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul. 16.15. To escape from thy hand is impossible;" 16.16. for the ungodly, refusing to know thee,were scourged by the strength of thy arm,pursued by unusual rains and hail and relentless storms,and utterly consumed by fire. 16.17. For -- most incredible of all -- in the water,which quenches all things,the fire had still greater effect,for the universe defends the righteous. 16.18. At one time the flame was restrained,so that it might not consume the creatures sent against the ungodly,but that seeing this they might know that they were being pursued by the judgment of God; 16.19. and at another time even in the midst of water it burned more intensely than fire,to destroy the crops of the unrighteous land. 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 16.21. For thy sustece manifested thy sweetness toward thy children;and the bread, ministering to the desire of the one who took it,was changed to suit every ones liking. 16.22. Snow and ice withstood fire without melting,so that they might know that the crops of their enemies were being destroyed by the fire that blazed in the hail and flashed in the showers of rain; 16.23. whereas the fire, in order that the righteous might be fed,even forgot its native power. 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world. 19.2. that, though they themselves had permitted thy people to depart and hastily sent them forth,they would change their minds and pursue them. 19.3. For while they were still busy at mourning,and were lamenting at the graves of their dead,they reached another foolish decision,and pursued as fugitives those whom they had begged and compelled to depart. 19.22. For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places. |
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50. Septuagint, Ecclesiasticus (Siracides), 2.1, 9.1-9.9, 12.12, 16.16, 19.2-19.3, 23.1-23.6, 23.16-23.27, 27.6, 31.22, 36.3-36.7, 37.18, 41.20-41.22, 42.11-42.12, 51.10, 51.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer (see also lord’s prayer) •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, third •lord’s prayer •lord’s prayer, christology of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126, 156, 178; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 249, 252; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 88, 157, 179, 180 | 2.1. My son, if you come forward to serve the Lord,prepare yourself for temptation. 2.1. Consider the ancient generations and see:who ever trusted in the Lord and was put to shame?Or who ever persevered in the fear of the Lord and was forsaken?Or who ever called upon him and was overlooked? 9.1. Do not be jealous of the wife of your bosom,and do not teach her an evil lesson to your own hurt. 9.1. Forsake not an old friend,for a new one does not compare with him. A new friend is like new wine;when it has aged you will drink it with pleasure. 9.2. Do not give yourself to a woman so that she gains mastery over your strength. 9.3. Do not go to meet a loose woman,lest you fall into her snares. 9.4. Do not associate with a woman singer,lest you be caught in her intrigues. 9.5. Do not look intently at a virgin,lest you stumble and incur penalties for her. 9.6. Do not give yourself to harlots lest you lose your inheritance. 9.7. Do not look around in the streets of a city,nor wander about in its deserted sections. 9.8. Turn away your eyes from a shapely woman,and do not look intently at beauty belonging to another;many have been misled by a womans beauty,and by it passion is kindled like a fire. 9.9. Never dine with another mans wife,nor revel with her at wine;lest your heart turn aside to her,and in blood you be plunged into destruction. 12.12. Do not put him next to you,lest he overthrow you and take your place;do not have him sit at your right,lest he try to take your seat of honor,and at last you will realize the truth of my words,and be stung by what I have said. 19.2. Wine and women lead intelligent men astray,and the man who consorts with harlots is very reckless. 19.2. All wisdom is the fear of the Lord,and in all wisdom there is the fulfilment of the law. 19.3. Decay and worms will inherit him,and the reckless soul will be snatched away. 19.3. A mans attire and open-mouthed laughter,and a mans manner of walking, show what he is. 27.6. The fruit discloses the cultivation of a tree;so the expression of a thought discloses the cultivation of a mans mind. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 36.3. Lift up thy hand against foreign nations and let them see thy might. 36.4. As in us thou hast been sanctified before them,so in them be thou magnified before us; 36.5. and let them know thee, as we have known that there is not God but thee, O Lord. 36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy. 37.18. four turns of fortune appear,good and evil, life and death;and it is the tongue that continually rules them. 41.21. and of rejecting the appeal of a kinsman;of taking away some ones portion or gift,and of gazing at another mans wife; 41.22. of meddling with his maidservant -- and do not approach her bed;of abusive words, before friends -- and do not upbraid after making a gift; 42.11. Keep strict watch over a headstrong daughter,lest she make you a laughingstock to your enemies,a byword in the city and notorious among the people,and put you to shame before the great multitude. 42.11. Look upon the rainbow, and praise him who made it,exceedingly beautiful in its brightness. 42.12. Do not look upon any one for beauty,and do not sit in the midst of women; 42.12. It encircles the heaven with its glorious arc;the hands of the Most High have stretched it out. 51.12. for thou didst save me from destruction and rescue me from an evil plight. Therefore I will give thanks to thee and praise thee,and I will bless the name of the Lord. |
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51. Philo of Alexandria, On The Migration of Abraham, 1, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 200-209, 21, 210-219, 22, 220-225, 23-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104 | 20. so that such a man is not a subject but a ruler of Egypt, that is to say of the whole region of the body; so that "he boasted of being of the race of the Hebrews," who were accustomed to rise up and leave the objects of the outward senses, and to go over to those of the intellect; for the name Hebrew, being interpreted, means "one who passes over," because he boasted that "here he had done Nothing." For to do nothing of those things which are thought much of among the wicked, but to hate them all and reject them, is praiseworthy in no slight degree; |
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| 52. Julius Caesar, De Bello Civli, 3.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lord’s prayer, ausonius’ cupido cruciatus and Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 384 |
| 53. Horace, Odes, 4.9.25 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lord’s prayer, ausonius’ cupido cruciatus and Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 384 |
54. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 62| 16.23. ἡ χάρις τοῦ κυρίου Ἰησοῦ μεθʼ ὑμῶν. | 16.23. The grace of the Lord Jesus Christ be with you. |
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55. New Testament, Apocalypse, 1.3, 2.14, 2.17, 2.20, 2.24, 3.12, 13.17, 14.1, 14.7, 17.5, 19.12, 19.16, 21.1, 22.14, 22.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer •lord’s prayer, address of the •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you •lord’s prayer, as the first prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 9, 72, 215; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593| 1.3. μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς. 2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 2.20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 2.24. ὑμῖν δὲ λέγω τοῖς λοιποῖς τοῖς ἐν Θυατείροις, ὅσοι οὐκ ἔχουσιν τὴν διδαχὴν ταύτην, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ, ὡς λέγουσιν, οὐ βάλλω ἐφʼ ὑμᾶς ἄλλο βάρος· 3.12. Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. 13.17. [καὶ] ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. 14.1. Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν. 14.7. λέγων ἐν φωνῇ μεγάλῃ Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατετῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσανκαὶ πηγὰς ὑδάτων. 17.5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, ΒΑΒΥΛΩΝ Η ΜΕΓΑΛΗ, Η ΜΗΤΗΡ ΤΩΝ ΠΟΡΝΩΝ ΚΑΙ ΤΩΝ ΒΔΕΛΥΓΜΑΤΩΝ ΤΗΣ ΓΗΣ. 19.12. οἱ δὲ ὀφθαλμοὶ αὐτοῦφλὸξπυρός,καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός, 19.16. καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ. 21.1. Καὶ εἶδονοὐρανὸν καινὸν καὶ γῆν καινήν·ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. 22.14. — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν. 22.20. Λέγει ὁ μαρτυρῶν ταῦτα Ναί· ἔρχομαι ταχύ. Ἀμήν· ἔρχου, κύριε Ἰησοῦ. | 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 13.17. and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.7. He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!" 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 19.12. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS." 21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. 22.20. He who testifies these things says, "Yes, I come quickly."Amen! Yes, come, Lord Jesus. |
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56. New Testament, James, 1.2-1.4, 1.12-1.18, 2.14-2.26, 3.17, 4.13, 5.12, 5.14-5.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer •petitions of the lord’s prayer, sixth •prayer (see also lord’s prayer) •petitions of the lord’s prayer, we •lord’s prayer, matthean •petitions of the lord’s prayer, fifth •petitions of the lord’s prayer, fourth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 131, 134, 161, 162, 200, 201; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 66, 151| 1.2. Πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, 1.3. γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν· 1.4. ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. 1.12. Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν. 1.13. μηδεὶς πειραζόμενος λεγέτω ὅτι Ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα. 1.14. ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος· 1.15. εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκυεῖ θάνατον. 1.16. Μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί. 1.17. πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρʼ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα. 1.18. βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων. 2.14. Τί ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; 2.15. μὴ δύναται ἡ πίστις σῶσαι αὐτόν; ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, 2.16. εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί ὄφελος; 2.17. οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθʼ ἑαυτήν. 2.18. ἀλλʼ ἐρεῖ τις Σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω. δεῖξον μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν. 2.19. σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 2.20. θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν; 2.21. Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; 2.22. βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 2.23. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη. 2.24. ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. 2.25. ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; 2.26. ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν. 3.17. ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος, ἀνυπόκριτος· 4.13. Ἄγε νῦν οἱ λέγοντες Σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν καὶ ἐμπορευσόμεθα καὶ κερδήσομεν· 5.12. Πρὸ πάντων δέ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τό Ναί ναὶ καὶ τό Οὔ οὔ, ἵνα μὴ ὑπὸ κρίσιν πέσητε. 5.14. ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι [τοῦ κυρίου]· 5.15. καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. 5.16. ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ προσεύχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε. 5.17. πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. Ἠλείας ἄνθρωπος ἦν ὁμοιοπαθὴς ἡμῖν, καὶ προσευχῇ προσηύξατο τοῦ μὴ βρέξαι, καὶ οὐκ ἔβρεξεν ἐπὶ τῆς γῆς ἐνιαυτοὺς τρεῖς καὶ μῆνας ἕξ· 5.18. καὶ πάλιν προσηύξατο, καὶ ὁ οὐρανὸς ὑετὸν ἔδωκεν καὶ ἡ γῆ ἐβλάστησεν τὸν καρπὸν αὐτῆς. | 1.2. Count it all joy, my brothers, when you fall into various temptations, 1.3. knowing that the testing of your faith produces patience. 1.4. Let patience have its perfect work, that you may be perfect and complete, lacking in nothing. 1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him. 1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death. 1.16. Don't be deceived, my beloved brothers. 1.17. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow. 1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food, 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 3.17. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 4.13. Come now, you who say, "Today or tomorrow let's go into this city, and spend a year there, and trade, and get gain." 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord, 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. 5.17. Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn't rain on the earth for three years and six months. 5.18. He prayed again, and the sky gave rain, and the earth brought forth its fruit. |
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| 57. New Testament, Jude, 20-22, 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 62 |
58. New Testament, Colossians, 1.15, 3.10, 4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord's prayer •augustine of hippo, on lord’s prayer •cyprian of carthage, de dominica oratione, commenting on lord’s prayer •lord’s prayer, cyprian on Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 163; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 109| 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 3.10. καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, 4.2. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ, | 1.15. who is the image of the invisible God, the firstborn of all creation. 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator, 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; |
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59. New Testament, Ephesians, 2.18, 3.14, 4.1-4.4, 5.30, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, address of the •lord’s prayer, lukan •lord’s prayer, matthean •lord’s prayer, as community prayer •petitions of the lord’s prayer, we •lord’s prayer •lord’s prayer, as the first prayer •lord’s prayer, effect of the •lord’s prayer, prayerer of the •petitions of the lord’s prayer, sixth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 59, 128, 184, 221; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 227, 254| 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 3.14. Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, 4.1. Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, 4.2. μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 5.30. ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι· | 2.18. For through him we both have our access in one Spirit to the Father. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ, 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called, 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 5.30. because we are members of his body, of his flesh and bones. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. |
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60. Mishnah, Taanit, 1.6, 2.9, 3.1, 3.8, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer •lord’s prayer, function of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 15; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264, 266| 1.6. "עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", 2.9. "אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת:", 3.1. "סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת: \n", 3.8. "עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ: \n", 4.3. "וְאַנְשֵׁי הַמַּעֲמָד הָיוּ מִתְעַנִּין אַרְבָּעָה יָמִים בַּשָּׁבוּעַ, מִיּוֹם שֵׁנִי וְעַד יוֹם חֲמִישִׁי. וְלֹא הָיוּ מִתְעַנִּין עֶרֶב שַׁבָּת, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וְלֹא בְאֶחָד בַּשַּׁבָּת, כְּדֵי שֶׁלֹּא יֵצְאוּ מִמְּנוּחָה וָעֹנֶג לִיגִיעָה וְתַעֲנִית וְיָמוּתוּ. בַּיּוֹם הָרִאשׁוֹן, בְּרֵאשִׁית, וִיְהִי רָקִיעַ. בַּשֵּׁנִי, יְהִי רָקִיעַ, וְיִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי, יִקָּווּ הַמַּיִם, וִיְהִי מְאֹרֹת. בָּרְבִיעִי, יְהִי מְאֹרֹת, וְיִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי, יִשְׁרְצוּ הַמַּיִם, וְתּוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי, תּוֹצֵא הָאָרֶץ, וַיְכֻלּוּ הַשָּׁמַיִם. פָּרָשָׁה גְדוֹלָה, קוֹרִין אוֹתָהּ בִּשְׁנַיִם, וְהַקְּטַנָּה בְּיָחִיד, בַּשַּׁחֲרִית וּבַמּוּסָף. וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן, כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת: \n", | 1.6. "If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.", 2.9. "They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].", 3.1. "The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought.", 3.8. "For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).", 4.3. "The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.", |
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61. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 62| 6.18. Ἡ χάρις τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί· ἀμήν. | 6.18. The grace of our Lord Jesus Christ be with your spirit,brothers. Amen. |
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62. New Testament, Hebrews, 2.11-12.17, 4.15, 5.7, 5.8, 5.9, 5.10, 7.26, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 219| 7.26. Τοιοῦτος γὰρ ἡμῖν [καὶ] ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος· | 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; |
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63. New Testament, Philippians, 3.21, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord's prayer •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 109| 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, | 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. |
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64. New Testament, Romans, 2.17-2.24, 2.29, 4.4, 5.1-5.2, 6.4, 8.15-8.17, 8.26, 8.29, 9.4-9.5, 12.17, 12.20, 13.7-13.8, 14.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 59, 60, 121, 129, 212, 213, 219, 237, 255, 257, 261, 265; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 125; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39, 40, 210, 218, 225, 227, 228, 253; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 264, 267; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 108, 109| 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 4.4. τῷ δὲ ἐργαζομένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ ὀφείλημα· 5.1. Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, 5.2. διʼ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν [τῇ πίστει] εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ· 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 8.15. οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.16. Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 9.4. ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· 12.20. ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. 13.7. ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν. 13.8. Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν. 14.10. Σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ καὶ σὺ τί ἐξουθενεῖς τὸν ἀδελφόν σου; πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ θεοῦ· | 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. 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head." 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. |
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65. New Testament, Titus, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 216| 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, | 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, |
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66. New Testament, John, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 125| 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. | 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. |
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67. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 85, 98, 143, 163, 189, 211, 232, 238, 247, 274; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 103, 304; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 263, 507; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110| 11.4. καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. | 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.'" |
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68. New Testament, Mark, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 183, 238, 263; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 39; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110| 14.38. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. | 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak." |
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69. New Testament, Matthew, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 26, 34, 55, 62, 63, 72; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 12, 16, 115, 116, 118, 119, 120, 122, 123, 126, 135, 136, 138, 139, 143, 174, 176, 181, 183, 184, 187, 188, 211, 212, 235, 238, 239, 274, 277, 278; Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 102; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 20, 38, 59, 93, 95, 244, 245, 261, 304, 305; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 150, 151, 152; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 263, 265, 267, 293, 516, 523; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110| 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. | 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' |
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70. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 252| 8.9. "הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל: \n", | 8.9. "One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.", |
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71. New Testament, Acts, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 63| 20.32. καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ κυρίῳ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. | 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. |
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72. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 252; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292| 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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73. New Testament, 2 Thessalonians, 1.3, 3.2-3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •petitions of the lord’s prayer, fifth •lord’s prayer, matthean •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, we Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139, 184, 237| 1.3. Εὐχαριστεῖν ὀφείλομεν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοί, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους, 3.2. καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων, οὐ γὰρ πάντων ἡ πίστις. 3.3. Πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. | 1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds; 3.2. and that we may be delivered from unreasonable and evil men; for not all have faith. 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one. |
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74. New Testament, 1 Peter, 2.22, 2.24.22, 3.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, address of the •lord’s prayer, addressee of the •lord’s prayer, gift of the •lord’s prayer, prayerer of the •petitions of the lord’s prayer •lords prayer •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 128, 219; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110| 2.22. ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ· 3.8. Τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες, | 2.22. who did not sin, "neither was deceit found in his mouth." 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous, |
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75. New Testament, 1 Thessalonians, 1.3, 1.9-1.10, 2.2-2.12, 2.14, 3.5, 4.13-4.18, 5.15, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer •lord’s prayer, as the first prayer •lord’s prayer, matthean •lord's prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 129, 131, 134, 139; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 227; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 233; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 106| 1.3. ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν, 1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 2.2. ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 2.3. ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ, 2.4. ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. 2.5. οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, 2.6. οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν οὔτε ἀπʼ ἄλλων, 2.7. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα· 2.8. οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε· 2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 2.10. ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, 2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. 2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 3.5. διὰ τοῦτο κἀγὼ μηκέτι στέγων ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν. 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18. Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. 5.15. ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινὶ ἀποδῷ, 5.17. ἀδιαλείπτως προσεύχεσθε, | 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.17. Pray without ceasing. |
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| 76. Josephus Flavius, Jewish Antiquities, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lords prayer Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 76 |
77. Josephus Flavius, Jewish War, 2.478, 3.55, 3.446 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117 | 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; 3.55. Gophna was the second of those cities, and next to that Acrabatta, after them Thamna, and Lydda, and Emmaus, and Pella, and Idumea, and Engaddi, and Herodium, and Jericho; 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, |
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| 78. Josephus Flavius, Life, 428 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 272 |
79. Mishnah, Avodah Zarah, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593| 4.7. "שָׁאֲלוּ אֶת הַזְּקֵנִים בְּרוֹמִי, אִם אֵין רְצוֹנוֹ בַּעֲבוֹדָה זָרָה, לָמָה אֵינוֹ מְבַטְּלָהּ. אָמְרוּ לָהֶן, אִלּוּ לְדָבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ הָיוּ עוֹבְדִין, הָיָה מְבַטְּלוֹ. הֲרֵי הֵן עוֹבְדִין לַחַמָּה וְלַלְּבָנָה וְלַכּוֹכָבִים וְלַמַּזָּלוֹת. יְאַבֵּד עוֹלָמוֹ מִפְּנֵי הַשּׁוֹטִים. אָמְרוּ לָהֶן, אִם כֵּן, יְאַבֵּד דָּבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ וְיַנִּיחַ דָּבָר שֶׁצֹּרֶךְ הָעוֹלָם בּוֹ. אָמְרוּ לָהֶן, אַף אָנוּ מַחֲזִיקִין יְדֵי עוֹבְדֵיהֶם שֶׁל אֵלּוּ, שֶׁאוֹמְרִים, תֵּדְעוּ שֶׁהֵן אֱלוֹהוֹת, שֶׁהֲרֵי הֵן לֹא בָטָלוּ: \n", | 4.7. "They asked the elders in Rome, “If [your God] has no desire for idolatry, why does he not abolish it?” They replied, “If it was something unnecessary to the world that was worshipped, he would abolish it; but people worship the sun, moon, stars and planets; should he destroy his universe on account of fools!” They said [to the elders], “If so, he should destroy what is unnecessary for the world and leave what is necessary for the world!” They replied, “[If he did that], we should merely be strengthening the hands of the worshippers of these, because they would say, “know that these are deities, for behold they have not been abolished!”", |
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80. New Testament, 1 Timothy, 2.1-2.8, 5.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 20; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 522| 2.1. Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, 2.2. ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 2.3. τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, 2.4. ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 2.5. Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων ἄνθρωπος Χριστὸς Ἰησοῦς, 2.6. ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις· 2.7. εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος, — ἀλήθειαν λέγω, οὐ ψεύδομαι, — διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. 2.8. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 5.18. λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. | 2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3. For this is good and acceptable in the sight of God our Savior; 2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus, 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages." |
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81. New Testament, 2 Timothy, 2.22, 3.10-3.11, 4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 128, 139| 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 3.10. Σὺ δὲ παρηκολοίθησάς μου τῇ διδασκαλίᾳ, τῇ ἀγωγῇ, τῇ προθέσει, τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ, τῇ ὑπομονῇ, τοῖς 3.11. διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρύσατο ὁ κύριος. 4.18. ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν. | 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness, 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen. |
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82. New Testament, 1 John, 1.9, 2.12-2.14, 3.8-3.9, 3.12, 4.2-4.3, 5.18-5.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •petitions of the lord’s prayer, fifth •petitions of the lord’s prayer, we •petitions of the lord’s prayer, sixth •lords prayer •lord's prayer •lord’s prayer, instructions about the •petitions of the lord’s prayer, first •lord’s prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182, 184, 257; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 228; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 109| 1.9. ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας. 2.12. Γράφω ὑμῖν, τεκνία, ὅτι ἀφέωνται ὑμῖν αἱ ἁμαρτίαι διὰ τὸ ὄνομα αὐτοῦ· 2.13. γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν. 2.14. ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος [τοῦ θεοῦ] ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν. 3.8. ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου ἐστίν, ὅτι ἀπʼ ἀρχῆς ὁ διάβολος ἁμαρτάνει. εἰς τοῦτο ἐφανερώθη ὁ υἱὸς τοῦ θεοῦ ἵνα λύσῃ τὰ ἔργα τοῦ διαβόλου. 3.9. Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται. 3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. 5.18. Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλʼ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ. 5.19. οἴδαμεν ὅτι ἐκ τοῦ θεοῦ ἐσμέν, καὶ ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. | 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him. 5.19. We know that we are of God, and the whole world lies in the power of the evil one. |
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83. Mishnah, Berachot, 4.1-4.4, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 265, 266, 270, 273, 524| 4.1. "תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:", 4.2. "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הָיָה מִתְפַּלֵּל בִּכְנִיסָתוֹ לְבֵית הַמִּדְרָשׁ וּבִיצִיאָתוֹ תְּפִלָּה קְצָרָה. אָמְרוּ לוֹ, מַה מָּקוֹם לִתְפִלָּה זוֹ. אָמַר לָהֶם, בִּכְנִיסָתִי אֲנִי מִתְפַּלֵּל שֶׁלֹּא תֶאֱרַע תַּקָלָה עַל יָדִי, וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָיָה עַל חֶלְקִי:", 4.3. "רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה:", 4.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה:", 5.1. "אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת וּמִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם. אֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ, לֹא יְשִׁיבֶנּוּ. וַאֲפִלּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ, לֹא יַפְסִיק: \n", | 4.1. "The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour.", 4.2. "Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion.", 4.3. "Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen.", 4.4. "Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer.", 5.1. "One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop.", |
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84. Mishnah, Eduyot, 7.7, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 272, 292| 7.7. "הֵם הֵעִידוּ עַל אֲרוּכוֹת שֶׁל נַחְתּוֹמִים, שֶׁהֵן טְמֵאוֹת. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ עַל תַּנּוּר שֶׁחִתְּכוֹ חֻלְיוֹת וְנָתַן חֹל בֵּין חֻלְיָא לְחֻלְיָא, שֶׁהוּא טָמֵא. שֶׁרַבִּי אֱלִיעֶזֶר מְטַהֵר. הֵם הֵעִידוּ שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה בְּכָל אֲדָר. שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים. הֵם הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה עַל תְּנָאי. וּמַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָלַךְ לִטֹּל רְשׁוּת מֵהֶגְמוֹן בְּסוּרְיָא וְשָׁהָה לָבֹא, וְעִבְּרוּ אֶת הַשָּׁנָה עַל תְּנַאי לִכְשֶׁיִּרְצֶה רַבָּן גַּמְלִיאֵל, וּכְשֶׁבָּא אָמַר רוֹצֶה אָנִי, וְנִמְצֵאת הַשָּׁנָה מְעֻבָּרֶת: \n", | 7.7. "They testified concerning the boards of bakers, that they are impure (they can receive impurity), whereas Rabbi Eliezer declares them pure (unable to receive impurity). They testified concerning an oven which was cut into rings and sand was put between the rings that it is impure (can receive impurity), whereas Rabbi Eliezer declares it pure (unable to receive impurity). They testified that the year may be intercalated throughout the whole of Adar, whereas they used to say: only until Purim. They testified that the year may be intercalated conditionally. There was such a case with Rabban Gamaliel who went to receive permission from the governor in Syria and he delayed in coming back; and they intercalated the year on condition that rabban gamaliel should approve; and when he came back he said: I approve, and the year was intercalated.", |
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85. Mishnah, Megillah, 1.3, 3.6, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266| 1.3. "אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: \n", 3.6. "בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: \n", 4.1. "הַקּוֹרֵא אֶת הַמְּגִלָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, יָצְאוּ. מְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ. וְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ. בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:", | 1.3. "What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.", 3.6. "On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.", 4.1. "He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.", |
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86. Mishnah, Nedarim, 9.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270| 9.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: \n", | 9.1. "Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.", |
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| 87. New Testament, 3 John, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 516 |
88. New Testament, 2 Peter, 3.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, address of the •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138| 3.13. καινοὺς δὲοὐρανοὺς καὶ γῆν καινὴνκατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ. | 3.13. But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness. |
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89. New Testament, 2 Corinthians, 1.10, 5.10, 5.21, 6.18, 12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, matthean •petitions of the lord’s prayer, fifth •lord’s prayer, address of the •lord’s prayer, addressee of the •lord’s prayer, gift of the •lord’s prayer, prayerer of the •petitions of the lord’s prayer •lord’s prayer •lord’s prayer, as the first prayer •lord's prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139, 219, 237; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 227; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 107| 1.10. ὃς ἐκ τηλικούτου θανάτου ἐρύσατο ἡμᾶς καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν [ὅτι] καὶ ἔτι ῥύσεται, 5.10. τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. 6.18. 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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90. Mishnah, Avot, 1.2, 2.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer, matthean •lord’s prayer, structure of the •lord’s prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 123; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 273| 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 2.13. "רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:", | 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.", 2.13. "Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.", |
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91. Anon., Didache, 1, 1.1-6.1, 1.3, 2, 2.7, 3, 3.1, 3.2, 4, 4.1, 4.2, 4.12, 4.13, 4.14, 5, 5.2, 6, 6.2, 6.3, 7, 7.1, 7.2, 7.3, 7.4, 8, 8.1, 8.2, 8.3, 9, 9.1-10.7, 9.1, 9.2, 9.3, 9.4, 9.5, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 11, 11.1, 11.3, 11.4, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 12, 12.1, 12.4, 13, 13.2, 14, 14.1, 14.3, 14.25, 15, 15.1, 15.3, 15.4, 16, 16.1, 16.3, 16.7, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 85; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 238, 239, 246, 247, 249, 253, 254, 261, 262; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 522; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 76 | 9. Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 |
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| 92. Seneca The Younger, On Anger, 2.4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord's prayer and forgiveness, need for daily forgiveness Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399 |
| 93. Pliny The Elder, Natural History, 5.18.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, matthean Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117 |
94. Clement of Rome, 1 Clement, 1.1, 8.3, 13.2-13.3, 59.4, 60.3, 61.1-61.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lord’s prayer, interpretation of the •petitions of the lord’s prayer, sixth •lord’s prayer •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 239, 241; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 252, 254| 1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι. 8.3. Μετανοήσατε, οἶκος Ἰσραήλ, ἀπὸ τῆς ἀνομίας ὑμῶν: εἶπον τοῖς υἱοῖς τοῦ λαοῦ μου. Ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ἀπὸ τῆς γῆς ἕως τοῦ οὐρανοῦ καὶ ἐὰν ὦσιν πυρρότεραι κόκκου καὶ μελανώτεραι σάκκου, καὶ ἐπιστραφῆτε πρός με ἐξ ὅλης τῆς καρδίας καὶ εἴπητε: Πάτερ: ἐπακούσομαι ὑμῶν ὡς λαοῦ ἁγίου. 13.2. οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν. 13.3. ταύτῃ τῇ ἐντολῇ καὶ τοῖς παραγγέλμασιν τούτοις στηρίξωμεν ἑαυτοὺς εἰς τὸ πορεύεσθαι ὑπηκόους ὄντας τοῖς ἁγιοπρεπέσι λόγοις αὐτοῦ, ταπεινοφρονοῦντες: φησὶν γὰρ ὁ Is 06, 2 ἅγιος λόγος: 59.4. ἀξιοῦμέν σε, δέσποτα, βοηθὸν γενέσθαι καὶ ἀντιλήπτορα ἡμῶν. τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας, παρακάλεσον τοὺς ὀλιγοψυχοῦντας: I Kings 3, 60; II Kings 19, 19; Ezek. 86, 23 Ps. 78, 13; 94, 7; 99, 8 γνώτωσάν σε ἅπαντα τὰ ἔθνη. ὅτι σὺ εἶ ὁ θεὸς μόνος καὶ Ἰησοῦς Χριστὸς ὁ παῖς σου καὶ ἡμεῖς λαός σου καὶ πρόβατα τῆς νομῆς σου. 60.3. ναί, δέσποτα, ἐπίφανον τὸ πρόσωπόν σου ἐφ̓ Ps. 67, 1; 80, 3. 7. 19; Num. 6, 25, 26 ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνῃ, εἰς τὸ σκεπασθῆναι ἡμᾶς τῇ χειρί σου τῇ κραταιᾷ καὶ ῥυσθῆναι ἀπὸ Gen. 50, 20; Jer. 21, 10; 24, 6; Am. 9, 4; Deut. 30, 9 πάσης ἁμαρτίας τῷ βραχίονί σου τῷ ὑψηλῷ, καὶ ῥῦσαι ἡμᾶς ἀπὸ τῶν μισούντων ἡμᾶς ἀδίκως. 61.1. Σύ, δεσποτα, ἔδωκας τὴν ἐξουσίαν τῆς βασιλείας αὐτοῖς διὰ τοῦ μεγαλοπρεποῦς καὶ ἀνεκδιηγήτου κράτους σου, εἰς τὸ γινώσκοντας ἡμᾶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην δόξαν καὶ τιμὴν ὑποτάσσεσθαι αὐτοῖς, μηδὲν ἐναντιουμένους τῷ θελήματί σου: οἶς δός, κύριε, ὑγίειαν, εἰρήνην, ὁμόνοιαν, εὐστάθειαν. εἰς τὸ διέπειν αὐτοὺς τὴν ὑπὸ σοῦ δεδομένην αὐτοῖς ἡγεμονίαν ἀπροσκόπως. 1 Tim. 5, 17; Tob, 13, 6, 10 61.2. σὺ γάρ, δέσποτα ἐπουράνιε, βασιλεῦ τῶν αἰώνων, δίδως τοῖς υἱοῖς τῶν ἀνθρώπων δόξαν καὶ τιμὴν καὶ ἐξουσίαν τῶν ἐπὶ τῆς γῆς ὑπαρχόντων: σύ, κύριε, διεύθυνον τὴν βουλὴν αὐτῶν κατὰ τὸ Deut. 12, 25.28; 13, 18 καλὸν καὶ εὐάρεστον ἐνώπιόν σου, ὅπως διέποντες ἐν εἰρήνῃ καὶ πραΰτητι εὐσεβῶς τὴν ὑπὸ σοῦ αὐτοῖς δεδομένην ἐξουσίαν ἵλεώ σου τυγχάνωσιν. | |
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95. Anon., Epistle of Barnabas, 21.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 507 | 21.1. It is good therefore to learn the ordices of the Lord, as many as have been written above, and to walk in them. For he that doeth these things shall be glorified in the kingdom of God; whereas he that chooseth their opposites shall perish together with his works. For this cause is the resurrection, for this the recompense. |
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96. Polycarp of Smyrna, Letter To The Philippians, 6.1-6.3, 7.1-7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, fifth •lord’s prayer, reception (history) of the •petitions of the lord’s prayer, sixth •lord’s prayer, interpretation of the •lord’s prayer, hermeneutics of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 236, 237, 238, 239, 279| 6.1. Καὶ οἱ πρεσβύτεροι δὲ εὔσπλαγχνοι, εἰς πάντας ἐλεήμονες, ἐπιστρέφοντες τὰ ἀποπεπλανημένα, ἐπισκεπτόμενοι πάντας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ ὀρφανοῦ ἢ πένητος ἀλλὰ προνοοῦντες ἀεὶ τοῦ καλοῦ ἐνώπιον θεοῦ καὶ Prov. 3, 4 (II Cor. 8, 21; Rom. 12, 17) ἀνθρώπων, ἀπεχόμενοι πάσης ὀργῆς, προσωποληψίας, κρίσεως ἀδίκου, μακρὰν ὄντες πάσης φιλαργυρίας, μὴ ταχέως πιστεύοντες κατά τινος, μὴ ἀπότομοι ἐν κρίσει, εἰδότες ὅτι πάντες ὀφειλέται ἐσμὲν ἁμαρτίας. 6.2. εἰ οὖν δεόμεθα τοῦ κυρίου, ἵνα ἡμῖν ἀφῇ, ὀφείλομεν καὶ ἡμεῖς ἀφιέναι: ἀπέναντι γὰρ τῶν τοῦ κυρίου καὶ θεοῦ ἐσμὲν ὀφθαλμῶν, καὶ πάντας δεῖ παραστῆναι Rom. 14, 10, 12 τῷ βήματι τοῦ Χριστοῦ καὶ ἕκαστον ὑπὲρ αὐτοῦ cf. II Cor. 5 10 λόγον δοῦναι. 6.3. οὕτως οὖν δουλεύσωμεν αὐτῷ Ps. 2, 11; Heb. 12, 28 μετὰ φόβου καὶ πάσης εὐλαβείας, καθὼς αὐτὸς ἐνετείλατο καὶ οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόστολοι καὶ οἱ προφῆται, οἱ προκηρύξαντες τὴν ἔλευσιν τοῦ κυρίου ἡμῶν: ζηλωταὶ περὶ τὸ καλόν, ἀπεχόμενοι τῶν σκανδάλων καὶ τῶν ψευδαδέλφων καὶ τῶν ἐν ὑποκρίσει φερόντων τὸ ὄνομα τοῦ κυρίον, οἵτινες ἀποπλανῶσι κενοὺς ἀνθρώπους. 7.1. I Joh. 4, 2. 8; II Joh. 7 Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκος ἐστι τοῦ σατανᾶ. 7.2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα 1 Pet. 4, 7 λόγον ἐπιστρέψωμεν, νήφοντες πρὸς τὰς εὐχὰς Mt. 6, 18 καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντεπόπτην θεὸν μὴ εἰσενεγκεῖν ἡμᾶς Mt. 26. 41; Mk. 14, 33 εἰς πειρασμόν, καθὼς εἶπεν ὁ κύριος: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. | 6.1. 6.2. 6.3. 7.1. 7.2. |
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| 97. Tosefta, Shabbat, 15.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270 |
| 98. Tosefta, Hulin, 2.19-2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 276 |
99. Tosefta, Berachot, 3.1-3.3, 3.5, 3.7, 3.12, 6.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266, 270, 271, 274, 524| 3.1. "אין אומרין ד\"א אמת ויציב אבל אומרין ד\"א תפלה אפילו כסדר וידוי יוה\"כ....", 3.1. "כשם שנתנה תורה קבע לקרות שמע כך נתנו חכמים קבע לתפלה מפני מה אמרו תפלת השחר עד חצות שכן תמיד של שחר [היה] קרב עד חצות רבי יהודה אומר עד ד' שעות שכן תמיד של שחר קרב והולך עד ד' שעות ומפני מה אמרו תפלת מנחה עד הערב שכן תמיד של בין הערבים [היה] קרב עד הערב ר' יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברין ופדרין קרבין והולכין כל הלילה ומפני מה אמרו תפלת מוספין כל היום שהרי קרבן מוספין קרב והולך כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן של מוסף קרב והולך עד שבע שעות." 3.2. "ואיזה היא מנחה גדולה משש שעות ומחצה ולמעלה וכמה הוא פלג המנחה אחת עשרה שעות חסר רביע תפלת הערב אין לה קבע רבי יוסי אומר עת נעילת שערים אמר ר\"א בר יוסי אבא היה מתפלל עם נעילת שערים המתפלל תפלת המוספין בין משקרב תמיד של שחר בין עד שלא קרב תמיד של שחר יצא.", 3.2. "היה עומד בסרטיא ובפלטיא הרי זה עובר פני חמור ופני חמר ופני קדר אינו מפסיק אמרו עליו על ר' חנינא בן דוסא שהיה עומד ומתפלל נשכו ערוד ולא הפסיק הלכו תלמידיו ומצאו מת ע\"פ חורו אמרו אוי לו לאדם שנשכו ערוד אוי לו לערוד שנשכו לבן דוסא.", 3.3. "ר' יהודה אומר אם שגורה תפלתו בפיו סימן יפה הוא לו ואם לאו סימן רע הוא לו.", 3.5. "בן עזאי אומר כל שלקה בגופו מפני חכמתו סימן יפה לו כל שלקה בחכמתו מפני גופו סימן רע לו הוא היה אומר כל שנטרפה דעתו מפני חכמתו סימן יפה לו וכל שנטרפה חכמתו מפני דעתו סימן רע לו.", 3.7. "א\"ר יהודה כשהיה רבי עקיבה מתפלל עם הצבור היה מקצר בפני כולן כשהיה מתפלל בינו לבין עצמו היה אדם מניחו בצד זה ובא ומצאו בצד אחר מפני הכריעות והשתחויות שהיה עושה.", 3.12. "כבוד יום כבוד לילה כבוד יום קודם לכבוד לילה אם אין לו אלא כוס אחד קדושת היום קודמת לכבוד יום ולכבוד לילה לילי שבתות ולילי ימים טובים יש להם קדושת היום על הכוס ויש להם הזכרת היום בברכת המזון שבת ור\"ח וחולו של מועד ויו\"ט יש בהם הזכרת היום בברכת המזון ואין להם קדושת היום על הכוס.", 6.24. "לא יכנס אדם [בהר הבית במעות הצרורות לו בסדינו ובאבק שעל רגליו באפונדתו החגורה לו] מבחוץ שנאמר (קוהלת ד) שמור רגלך כאשר תלך אל בית האלהים.", | |
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| 100. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72 |
101. Tertullian, Against Marcion, 4.26, 4.26.1, 4.26.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer •petitions of the lord’s prayer •petitions of the lord’s prayer, fourth •petitions of the lord’s prayer, third Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64, 65; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 259; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 230 | 4.26. When in a certain place he had been praying to that Father above, Luke 11:1 looking up with insolent and audacious eyes to the heaven of the Creator, by whom in His rough and cruel nature he might have been crushed with hail and lightning - just as it was by Him contrived that he was (afterwards) attached to a cross at Jerusalem - one of his disciples came to him and said, Master, teach us to pray, as John also taught his disciples. This he said, forsooth, because he thought that different prayers were required for different gods! Now, he who had advanced such a conjecture as this should first show that another god had been proclaimed by Christ. For nobody would have wanted to know how to pray, before he had learned whom he was to pray to. If, however, he had already learned this, prove it. If you find nowhere any proof, let me tell you that it was to the Creator that he asked for instruction in prayer, to whom John's disciples also used to pray. But, inasmuch as John had introduced some new order of prayer, this disciple had not improperly presumed to think that he ought also to ask of Christ whether they too must not (according to some special rule of their Master) pray, not indeed to another god, but in another manner. Christ accordingly would not have taught His disciple prayer before He had given him the knowledge of God Himself. Therefore what He actually taught was prayer to Him whom the disciple had already known. In short, you may discover in the import of the prayer what God is addressed therein. To whom can I say, Father? Luke 11:2 To him who had nothing to do with making me, from whom I do not derive my origin? Or to Him, who, by making and fashioning me, became my parent? of whom can I ask for His Holy Spirit? of him who gives not even the mundane spirit; or of Him who makes His angels spirits, and whose Spirit it was which in the beginning hovered upon the waters. Genesis 1:2 Whose kingdom shall I wish to come - his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily Luke 11:3 bread? Shall it be he who produces for me not a grain of millet-seed; or He who even from heaven gave to His people day by day the bread of angels? Who shall forgive me my trespasses? Luke 11:4 He who, by refusing to judge them, does not retain them; or He who, unless He forgives them, will retain them, even to His judgment? Who shall suffer us not to be led into temptation? He before whom the tempter will never be able to tremble; or He who from the beginning has beforehand condemned the angel tempter? If any one, with such a form, invokes another god and not the Creator, he does not pray; he only blasphemes. In like manner, from whom must I ask that I may receive? of whom seek, that I may find? To whom knock, that it may be opened to me? Luke 11:9 Who has to give to him that asks, but He to whom all things belong, and whose am I also that am the asker? What, however, have I lost before that other god, that I should seek of him and find it. If it be wisdom and prudence, it is the Creator who has hidden them. Shall I resort to him, then, in quest of them? If it be health and life, they are at the disposal of the Creator. Nor must anything be sought and found anywhere else than there, where it is kept in secret that it may come to light. So, again, at no other door will I knock than at that out of which my privilege has reached me. In fine, if to receive, and to find, and to be admitted, is the fruit of labour and earnestness to him who has asked, and sought, and knocked, understand that these duties have been enjoined, and results promised, by the Creator. As for that most excellent god of yours, coming as he professes gratuitously to help man, who was not his (creature), he could not have imposed upon him any labour, or (endowed him with) any earnestness. For he would by this time cease to be the most excellent god, were he not spontaneously to give to every one who does not ask, and permit every one who seeks not to find, and open to every one who does not knock. The Creator, on the contrary, was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude represents the man who went at night and begged for the loaves, in the light of a friend and not a stranger, and makes him knock at a friend's house and not at a stranger's. But even if he has offended, man is more of a friend with the Creator than with the god of Marcion. At His door, therefore, does he knock to whom he had the right of access; whose gate he had found; whom he knew to possess bread; in bed now with His children, whom He had willed to be born. Even though the knocking is late in the day, it is yet the Creator's time. To Him belongs the latest hour who owns an entire age and the end thereof. As for the new god, however, no one could have knocked at his door late, for he has hardly yet seen the light of morning. It is the Creator, who once shut the door to the Gentiles, which was then knocked at by the Jews, that both rises and gives, if not now to man as a friend, yet not as a stranger, but, as He says, because of his importunity. Luke 11:8 Importunate, however, the recent god could not have permitted any one to be in the short time (since his appearance). Him, therefore, whom you call the Creator recognise also as Father. It is even He who knows what His children require. For when they asked for bread, He gave them manna from heaven; and when they wanted flesh, He sent them abundance of quails - not a serpent for a fish, nor for an egg a scorpion. Luke 11:11-13 It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion's god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the demon which was dumb Luke 11:14 (and by a cure of this sort verified Isaiah), Isaiah 29:18 and having been charged with casting out demons by Beelzebub, He said, If I by Beelzebub cast out demons, by whom do your sons cast them out? Luke 11:19 By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did - that is, by the power of the Creator? For if you suppose the meaning to be, If I by Beelzebub, etc., by whom your sons?- as if He would reproach them with having the power of Beelzebub - you are met at once by the preceding sentence, that Satan cannot be divided against himself. Luke 11:18 So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? Luke 11:20 For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator the finger of God. Exodus 8:19 It was the finger of God, because it was a sign that even a thing of weakness was yet abundant in strength. This Christ also showed, when, recalling to notice (and not obliterating) those ancient wonders which were really His own, He said that the power of God must be understood to be the finger of none other God than Him, under whom it had received this appellation. His kingdom, therefore, had come near to them, whose power was called His finger. Well, therefore, did He connect with the parable of the strong man armed, whom a stronger man still overcame, Luke 11:21-22 the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god. Besides, how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as the stronger than He, if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? A (certain) mother of the company exclaims, 'Blessed is the womb that bare You, and the paps which You have sucked;' but the Lord said, 'Yea, rather, blessed are they that hear the word of God, and keep it.' Luke 11:27-28 Now He had in precisely similar terms rejected His mother or His brethren, while preferring those who heard and obeyed God. His mother, however, was not here present with Him. On that former occasion, therefore, He had not denied that He was her son by birth. On hearing this (salutation) the second time, He the second time transferred, as He had done before, the blessedness to His disciples from the womb and the paps of His mother, from whom, however, unless He had in her (a real mother) He could not have transferred it. |
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| 102. Justin, First Apology, 67.3-67.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55 |
| 103. Clement of Alexandria, Miscellanies, 3.78.5, 4.66.1, 7.7, 7.49.6, 7.81.1, 40.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer, interpretation of the •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275 |
104. Tertullian, Apology, 35.4-35.5, 39.1, 39.6, 39.11, 39.19, 39.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, the lords Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 129| 35.4. 35.5. haberi, sed ut hostes principum Romanorum. 39.1. Corpus sumus de conscientia religionis et disciplinae unitate et spei foedere. Coimus in coetum et congregationem, 39.6. egenis alendis humandisque et pueris ac puellis re ac parentibus destitutis, iamque domesticis senibus, item naufragis, et si qui in metallis, et si qui in insulis vel in custodiis, dumtaxat ex causa dei sectae, alumni confessionis suae fiunt. 39.11. 39.19. 39.21. congregati quod et dispersi, hoc universi, quod et singuli, neminem laedentes, neminem contristantes. Cum probi, cum boni coeunt, cum pii, cum casti congregantur, non est factio dicenda, sed curia. | |
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| 105. Tertullian, On Baptism, 1.1, 1.3, 7.2, 20.1, 20.3-20.5, 21.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1474; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 216, 218 |
| 106. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •lord’s prayer, address of the •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 58 |
| 107. Tertullian, On Fasting, Against The Psychics, 10.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
108. Tertullian, On Prayer, 1.1-1.4, 1.6, 2.2-2.3, 2.5-2.6, 3.1, 3.7, 6.2-6.3, 13.1-13.3, 28.1-28.3, 29.1-29.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 185, 259; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 211, 212, 213, 214, 215 | 1. The Spirit of God, and the Word of God, and the Reason of God - Word of Reason, and Reason and Spirit of Word - Jesus Christ our Lord, namely, who is both the one and the other, - has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. So the prayer composed by Christ has been composed of three parts. In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when He had increased - just as the same John used to fore-announce that it was needful that He should increase and himself decrease John 3:30 - the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. He who is from the earth, says John, speaks earthly things; and He who is here from the heavens speaks those things which He has seen. John 3:31-32 And what is the Lord Christ's - as this method of praying is - that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity - and let this make for the third grade of wisdom - is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel. |
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| 109. Tertullian, Prescription Against Heretics, 10.1-10.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 217 |
| 110. Apuleius, The Golden Ass, 11.2.1-11.2.7, 11.5.1-11.5.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer, address of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 61 |
| 111. Irenaeus, Refutation of All Heresies, 3.3.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lords prayer Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110 |
| 112. Hippolytus, Apostolic Tradition, 21.25, 21.43 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer •lord’s prayer, as the first prayer •the lord's prayer Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1474; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 223 |
113. Anon., Acts of Thomas, 121, 132, 157, 25-27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1474 | 27. And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour. |
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| 114. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 72 |
| 115. Gellius, Attic Nights, 19.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •augustine, need for daily forgiveness through lord's prayer Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 375 |
| 116. Tertullian, Against Praxeas, 23.3-23.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 219 |
| 117. Clement of Alexandria, Christ The Educator, 1.91.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 254 |
| 118. Nag Hammadi, The Exegesis On The Soul, 135.30-135.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 254 |
| 119. Origen, Homilies On Psalms, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 174 |
120. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 271, 275| 29b. הא דאדכר בתר שומע תפלה:,אמר רבי תנחום אמר רב אסי אמר ר' יהושע בן לוי טעה ולא הזכיר של ר"ח בעבודה חוזר לעבודה נזכר בהודאה חוזר לעבודה בשים שלום חוזר לעבודה ואם סיים חוזר לראש,אמר רב פפא בריה דרב אחא בר אדא הא דאמרן סיים חוזר לראש לא אמרן אלא שעקר רגליו אבל לא עקר רגליו חוזר לעבודה,א"ל מנא לך הא א"ל מאבא מרי שמיע לי ואבא מרי מרב.,אמר רב נחמן בר יצחק הא דאמרן עקר רגליו חוזר לראש לא אמרן אלא שאינו רגיל לומר תחנונים אחר תפלתו אבל רגיל לומר תחנונים אחר תפלתו חוזר לעבודה,איכא דאמרי אמר רב נחמן בר יצחק הא דאמרן כי לא עקר רגליו חוזר לעבודה לא אמרן אלא שרגיל לומר תחנונים אחר תפלתו אבל אם אינו רגיל לומר תחנונים אחר תפלתו חוזר לראש:,ר' אליעזר אומר העושה תפלתו קבע וכו': מאי קבע א"ר יעקב בר אידי אמר רבי אושעיא כל שתפלתו דומה עליו כמשוי ורבנן אמרי כל מי שאינו אומרה בלשון תחנונים רבה ורב יוסף דאמרי תרוייהו כל שאינו יכול לחדש בה דבר,א"ר זירא אנא יכילנא לחדושי בה מילתא ומסתפינא דלמא מטרידנא,אביי בר אבין ור' חנינא בר אבין דאמרי תרוייהו כל שאין מתפלל עם דמדומי חמה דא"ר חייא בר אבא א"ר יוחנן מצוה להתפלל עם דמדומי חמה וא"ר זירא מאי קראה (תהלים עב, ה) ייראוך עם שמש ולפני ירח דור דורים לייטי עלה במערבא אמאן דמצלי עם דמדומי חמה מאי טעמא דלמא מיטרפא ליה שעתא:,רבי יהושע אומר המהלך במקום סכנה מתפלל תפלה קצרה וכו' בכל פרשת העבור: מאי פרשת העבור אמר רב חסדא אמר מר עוקבא אפי' בשעה שאתה מתמלא עליהם עברה כאשה עוברה יהיו כל צרכיהם לפניך איכא דאמרי אמר רב חסדא אמר מר עוקבא אפילו בשעה שהם עוברים על דברי תורה יהיו כל צרכיהם לפניך,ת"ר המהלך במקום גדודי חיה ולסטים מתפלל תפלה קצרה ואיזה היא תפלה קצרה ר' אליעזר אומר עשה רצונך בשמים ממעל ותן נחת רוח ליראיך מתחת והטוב בעיניך עשה בא"י שומע תפלה,ר' יהושע אומר שמע שועת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,רבי אלעזר ברבי צדוק אומר שמע צעקת עמך ישראל ועשה מהרה בקשתם בא"י שומע תפלה,אחרים אומרים צרכי עמך ישראל מרובין ודעתם קצרה יהי רצון מלפניך ה' אלהינו שתתן לכל אחד ואחד כדי פרנסתו ולכל גויה וגויה די מחסורה ברוך אתה ה' שומע תפלה,אמר רב הונא הלכה כאחרים,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא לא תרתח ולא תחטי לא תרוי ולא תחטי וכשאתה יוצא לדרך המלך בקונך וצא מאי המלך בקונך וצא אמר רבי יעקב אמר רב חסדא זו תפלת הדרך ואמר רבי יעקב אמר רב חסדא כל היוצא לדרך צריך להתפלל תפלת הדרך,מאי תפלת הדרך יהי רצון מלפניך ה' אלהי שתוליכני לשלום ותצעידני לשלום ותסמכני לשלום ותצילני מכף כל אויב ואורב בדרך ותשלח ברכה במעשי ידי ותתנני לחן לחסד ולרחמים בעיניך ובעיני כל רואי בא"י שומע תפלה,אמר אביי לעולם | 29b. b This /b case, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where b he recalls his error after /b he reaches the blessing: b Who listens to prayer, /b in which case the option of asking for rain in that blessing no longer exists and he must return to the beginning of the prayer.,On a similar note, the Gemara cites an additional statement of Rabbi Tanḥum. b Rabbi Tanḥum said /b that b Rav Asi said /b that b Rabbi Yehoshua ben Levi said: One who erred and did not mention the New Moon, /b the addition: May there rise and come [ i ya’aleh veyavo /i ] b in the /b blessing of Temple b service, /b the seventeenth blessing in the i Amida /i prayer, b he returns to the /b blessing of Temple b service. /b So too, if he b remembers during /b the blessing of b thanksgiving, he returns to the /b blessing of Temple b service. /b If he remembers in the blessing: b Grant peace, he returns to the /b blessing of Temple b service. If /b he remembers after he b completed /b the i Amida /i prayer, b he returns to the beginning /b of the prayer., b Rav Pappa son of Rav Aḥa bar Adda said: That which we said /b that if he already b finished /b the i Amida /i prayer b he returns to the beginning, we only said /b that in a case b where he /b already b moved his feet /b from where he stood in prayer. b However, /b if he b did not /b yet b move his feet, he /b need only b return to the /b blessing of Temple b service, /b and include the addition for the New Moon therein., b He said to him: From where do you /b derive b this /b i halakha /i ? b He said to him: My father my teacher told /b it to b me and my father my teacher /b heard it b from Rav. /b ,On a similar note, b Rav Naḥman bar Yitzḥak said: That which we said /b that if he already b moved his feet he returns to the beginning, we only said /b that in a case b where he is unaccustomed to reciting /b additional b supplications after his prayer. However, /b if b he is accustomed to reciting supplications after his prayer, /b and while reciting them he remembers that he omitted mention of the New Moon from his prayer, b he /b need only b return to the /b blessing of Temple b service, /b and he includes the addition for the New Moon therein., b Some say, Rav Naḥman bar Yitzḥak said: That which we said /b that if he b did not /b yet b move his feet, he /b need only b return to the /b blessing of Temple b service, we only said /b that in a case b where he is accustomed to reciting /b additional b supplications after his prayer. However, /b if b he is unaccustomed to reciting supplications after his prayer, he must return to the beginning of the prayer, /b as it is considered as if he already completed it.,We learned in the mishna that b Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication. /b The Gemara asks: b What is /b the meaning of b fixed /b in this context? b Rabbi Ya’akov bar Idi said /b that b Rabbi Oshaya said: /b It means b anyone for whom his prayer is like a burden upon him, /b from which he seeks to be quickly unburdened. b The Rabbis say: /b This refers to b anyone who does not recite /b prayer b in the language of supplication, /b but as a standardized recitation without emotion. b Rabba and Rav Yosef both said: /b It refers to b anyone unable to introduce /b a novel b element, /b i.e., something personal reflecting his personal needs, to his prayer, and only recites the standard formula., b Rabbi Zeira said: I could introduce /b a novel b element /b in every prayer, but b I am afraid that perhaps I will /b become b confused. /b Consequently, there is no room to require the masses to introduce a novel element into their prayers.,The brothers, b Abaye bar Avin and Rabbi Ḥanina bar Avin, both said: /b One whose prayer is fixed refers to b anyone who does not /b make the effort to b pray with the reddening of the sun, /b just after sunrise and just before sunset, which are auspicious times for prayer. As b Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: It is a mitzva to pray with the reddening of the sun. And Rabbi Zeira said: What is the verse /b that alludes to this? b “Let them fear You with the sun and before the moon, generation after generation” /b (Psalms 72:5). Prayer, the manifestation of the fear of God, should be undertaken adjacent to sunrise and sunset. Nevertheless, b in the West, /b Eretz Yisrael, b they cursed one who prays with the reddening of the sun /b , adjacent to sunset. b What is the reason? Perhaps, /b due to preoccupation, he will become b confused about the hour /b and the time for prayer will pass.,We learned in the mishna that b Rabbi Yehoshua says: One who is walking in a place of danger, recites a brief prayer…at i parashat ha’ibur /i . /b The Gemara asks: b What is /b the meaning of b i parashat ha’ibur /i ? Rav Ḥisda said /b that b Mar Ukva said: /b This can be interpreted in a manner underscoring two connotations of the term i ibur /i : b Even at a time when You are as filled with anger [ i evra /i ], towards them, as a pregt woman [ i ubara /i ], may all of their needs be before You. Some say /b a different version of what b Rav Ḥisda said /b that b Mar Ukva said: Even when they violate [ i ovrim /i ] the commandments of the Torah, may all of their needs be before You. /b ,One formula for the prayer recited in places of danger is cited in the mishna. Additional formulas are cited in the i Tosefta /i . b The Sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? Rabbi Eliezer says, “Carry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, Who listens to prayer.” /b , b Rabbi Yehoshua says /b that he recites: b Hear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b , b Rabbi Elazar, son of Rabbi Tzadok says /b that he recites: b Hear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer. /b , b i Aḥerim /i say /b that he recites: b The needs of Your nation, Israel, are many and their intelligence is limited, /b and, consequently, they are unable to effectively articulate their thoughts in prayer (Maharsha). So b may it be Your will, Lord our God, to provide each and every one with his necessary sustece, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer. /b , b Rav Huna said: The i halakha /i /b with regard to the version of the prayer recited in a place of danger b is in accordance with /b the opinion of b i Aḥerim /i . /b ,On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, b Elijah /b the Prophet b said to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and /b then b set out. The Gemara asks: b What /b is the meaning of: b Consult with your Creator, and /b then b set out? /b Rabbi Ya’akov said /b that b Rav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov said /b that b Rav Ḥisda said: /b It is not only good advice, but established i halakha /i that b anyone who sets out on a journey must recite the traveler’s prayer /b prior to embarking on his journey.,The Gemara asks: b What is /b the formula for b the traveler’s prayer? /b The Gemara answers: b May it be Your will, Lord my God, to lead me to peace, direct my steps to peace, and guide me to peace, and rescue me from the hands of any enemy or ambush along the way, and send blessing to the work of my hands, and let me find grace, kindness, and compassion in Your eyes and in the eyes of all who see me. Blessed are You, Lord, Who hears prayer. /b , b Abaye said: At all times /b |
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121. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 274, 275| 17b. (דברים ו, ו) והיו בהויתן יהו ורבנן מ"ט אמר קרא (דברים ו, ד) שמע בכל לשון שאתה שומע,ורבי נמי הא כתיב שמע ההוא מיבעי ליה השמע לאזניך מה שאתה מוציא מפיך ורבנן סברי כמאן דאמר הקורא את שמע ולא השמיע לאזנו יצא,ורבנן נמי הכתיב והיו ההוא מיבעי ליה שלא יקרא למפרע ורבי שלא יקרא למפרע מנא ליה מדברים הדברים ורבנן דברים הדברים לא משמע להו,לימא קסבר רבי כל התורה כולה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה למה לי למכתב והיו,אצטריך סלקא דעתך שמע כרבנן כתב רחמנא והיו,לימא קסברי רבנן כל התורה בלשון הקודש נאמרה דאי סלקא דעתך בכל לשון נאמרה למה לי למכתב שמע,איצטריך סלקא דעתך אמינא והיו כרבי כתב רחמנא שמע,תפלה מנא לן דתניא שמעון הפקולי הסדיר שמונה עשרה ברכות לפני רבן גמליאל על הסדר ביבנה אמר רבי יוחנן ואמרי לה במתניתא תנא מאה ועשרים זקנים ובהם כמה נביאים תיקנו שמונה עשרה ברכות על הסדר,ת"ר מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר (תהלים כט, א) הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר (תהלים כט, ב) הבו לה' כבוד שמו השתחוו לה' בהדרת קדש,ומה ראו לומר בינה אחר קדושה שנאמר (ישעיהו כט, כג) והקדישו את קדוש יעקב ואת אלהי ישראל יעריצו וסמיך ליה וידעו תועי רוח בינה ומה ראו לומר תשובה אחר בינה דכתיב (ישעיהו ו, י) ולבבו יבין ושב ורפא לו,אי הכי לימא רפואה בתרה דתשובה לא ס"ד דכתיב (ישעיהו נה, ז) וישוב אל ה' וירחמהו ואל אלהינו כי ירבה לסלוח,ומאי חזית דסמכת אהא סמוך אהא כתב קרא אחרינא (תהלים קג, ג) הסולח לכל עוניכי הרופא לכל תחלואיכי הגואל משחת חייכי למימרא דגאולה ורפואה בתר סליחה היא והכתיב ושב ורפא לו ההוא לאו רפואה דתחלואים היא אלא רפואה דסליחה היא,ומה ראו לומר גאולה בשביעית אמר רבא מתוך שעתידין ליגאל בשביעית לפיכך קבעוה בשביעית והאמר מר בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא מלחמה נמי אתחלתא דגאולה היא,ומה ראו לומר רפואה בשמינית אמר רבי אחא מתוך שנתנה מילה בשמינית שצריכה רפואה לפיכך קבעוה בשמינית,ומה ראו לומר ברכת השנים בתשיעית אמר רבי אלכסנדרי כנגד מפקיעי שערים דכתיב (תהלים י, טו) שבור זרוע רשע ודוד כי אמרה בתשיעית אמרה,ומה ראו לומר קיבוץ גליות לאחר ברכת השנים דכתיב (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל כי קרבו לבוא וכיון שנתקבצו גליות נעשה דין ברשעים שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וכתיב (ישעיהו א, כו) ואשיבה שופטיך כבראשונה,וכיון שנעשה דין מן הרשעים כלו הפושעים וכולל זדים עמהם שנאמר (ישעיהו א, כח) ושבר פושעים וחטאים יחדיו (יכלו),וכיון שכלו הפושעים מתרוממת קרן צדיקים דכתיב (תהלים עה, יא) וכל קרני רשעים אגדע תרוממנה קרנות צדיק וכולל גירי הצדק עם הצדיקים שנאמר (ויקרא יט, לב) מפני שיבה תקום והדרת פני זקן וסמיך ליה וכי יגור אתכם גר,והיכן מתרוממת קרנם בירושלים שנאמר (תהלים קכב, ו) שאלו שלום ירושלם ישליו אוהביך,וכיון שנבנית ירושלים בא דוד שנאמר | 17b. b “And /b these words… b shall be” /b (Deuteronomy 6:6), teaching that these words, the words of the i Shema /i , always b “shall be” as they are, /b i.e., in the Hebrew language. The Gemara asks: b And /b as for b the Sages, what is the reason /b for their opinion? b The verse states: “Hear, /b O Israel” (Deuteronomy 6:4), which could also be translated, “Understand, O Israel,” indicating that you may recite these words b in any language that you hear, /b i.e., understand.,The Gemara asks: b And /b according to b Rabbi /b Yehuda HaNasi b as well, isn’t it /b indeed b written, “hear”? /b What does he learn from this word, if not that the i Shema /i may be recited in any language? The Gemara answers: b This /b word b is necessary /b to teach something else: b Make heard to your ears what your mouth is saying, /b i.e., the i Shema /i must be recited audibly, not merely thought in one’s heart. The Gemara asks: b And /b how do b the Sages /b know this? The Gemara explains: They b hold like the one who said /b that if b one recites the i Shema /i but does not make it audible to his ears, he has /b nevertheless b fulfilled /b his obligation.,The Gemara asks: b And /b according to b the Sages as well, isn’t it /b indeed b written, “And /b these words b shall be”? /b What do they learn from this, if not that the i Shema /i must be recited in Hebrew? The Gemara answers: b That /b word b is necessary /b to teach b that one must not recite /b the words of the i Shema /i b out of order, /b but they “shall be” as they are, in the proper order. The Gemara asks: b And from where does Rabbi /b Yehuda HaNasi learn b that one must not recite /b the i Shema /i b out of order? /b The Gemara answers: He derives it from the fact that the verse does not say just: b Words, /b but b “the words,” /b referring to specific words, which teaches that they must be recited in their proper order without any variation. The Gemara asks: b And /b what do b the Sages /b learn from the phrase “the words”? The difference between b words /b and b “the words” is inconsequential according to them. /b ,The Gemara analyzes the dispute: b Shall we say that Rabbi /b Yehuda HaNasi b maintains /b that b the entire Torah may be recited in any language? As, if it enters your mind /b to say that the entire Torah b may be recited only in the sacred tongue, /b Hebrew, and not in any other language, b why do I /b need the Torah b to write “and /b these words b shall be” /b with respect to the i Shema /i ? Why would I think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: There is no proof from here, as even if the Torah must generally be recited in Hebrew b it is /b nevertheless b necessary /b to specify the matter here, since without such specification b it might have entered your mind /b to say that in this context b “hear” /b means understand, b as /b maintained by b the Sages, /b and that the i Shema /i may be recited in any language. Therefore b the Merciful One writes /b in the Torah, b “and /b these words b shall be,” /b to teach us that the i Shema /i may be recited only in the original Hebrew.,The Gemara suggests: b Shall we say /b then b that the Sages maintain /b that b the entire Torah must be recited /b specifically b in the sacred tongue, /b Hebrew? b As, if it enters your mind /b to say that the entire Torah b may be recited in any language, why do I /b need the Torah b to write “hear” /b with respect to the i Shema /i ? Why would one think that the i Shema /i is different from the rest of the Torah?,The Gemara rejects this argument: Even if the Torah may generally be recited in any language, b it was /b nevertheless b necessary /b to specify the matter here. Without such specification b it could enter your mind to say /b that the words b “and /b these words b shall be” /b teach that the i Shema /i may be recited only in Hebrew, b as /b asserted by b Rabbi /b Yehuda HaNasi. Therefore b the Merciful One writes /b the word b “hear” /b in the Torah, to teach us that the i Shema /i may be recited in any language.,§ The i baraita /i cited previously taught that the i halakha /i against reciting a text out of order applies to the i Amida /i b prayer /b as well. The Gemara asks: b From where do we /b derive this? b As it is taught /b in a i baraita /i : b Shimon HaPakuli arranged the eighteen blessings /b of the i Amida /i prayer b before Rabban Gamliel in their /b fixed b order in Yavne, /b which indicates that there is a specific order to these blessings that must not be changed. b Rabbi Yoḥa said, and some say that it was taught in a i baraita /i : A hundred and twenty Elders, /b i.e., the Men of the Great Assembly, and b among them several prophets, established /b the b eighteen blessings /b of the i Amida /i b in their /b fixed b order, /b which also shows that the order of these blessings may not be changed.,The Gemara proceeds to explain this order: b The Sages taught /b in a i baraita /i : b From where /b is it derived b that one says /b the blessing of b the Patriarchs, /b the first blessing of the i Amida /i ? b As it is stated: “Ascribe to the Lord, mighty ones” /b (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. b And from where /b is it derived b that one /b then b says /b the blessing of b mighty deeds? As it is stated /b in the continuation of that verse: b “Ascribe to the Lord glory and strength” /b (Psalms 29:1). b And from where /b is it derived b that one /b then b says /b the blessing of b holiness? As it is stated /b in the next verse: b “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” /b (Psalms 29:2).,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b understanding after /b the blessing of b holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel” /b (Isaiah 29:23), and adjacent to that verse it is written: b “They also that erred in spirit shall come to understanding” /b (Isaiah 29:24). This shows that it is proper for the theme of understanding to follow the theme of God’s holiness. b And why did they see /b fit to institute b to say /b the blessing of b repentance after /b the blessing of b understanding? As it is written: “And they will understand with their heart, repent, and be healed” /b (Isaiah 6:10-11), showing that the theme of repentance properly follows the theme of understanding.,The Gemara asks: b If so, /b that the sequence of blessings is based on this verse, b let /b us b say /b that b the /b blessing of b healing should be said after /b the blessing of b repentance. /b Why, then, is the next blessing in the i Amida /i the blessing of forgiveness and not the blessing of healing? The Gemara explains: b This cannot enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” /b (Isaiah 55:7), which shows that the theme of repentance should be followed by that of forgiveness.,The Gemara poses a question: b But what did you see to rely on this /b verse? b Rely on the other /b verse, which juxtaposes repentance to healing. The Gemara answers: b Another verse, /b in which it is b written: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” /b (Psalms 103:3–4), proves that the theme of healing should follow that of forgiveness. The Gemara asks: b Is that /b verse coming b to say that /b the blessings of b redemption and healing /b should be placed following the blessing of b forgiveness? But isn’t it written: “Repent, and be healed” /b (Isaiah 6:10), which suggests that repentance should be followed by healing? The Gemara answers: b That /b verse is referring b not /b to b the /b literal b healing from illness, but rather /b to b the /b figurative b healing of forgiveness, /b and therefore this verse too supports the sequence of forgiveness following repentance.,The Gemara continues: b And why did they see /b fit to institute b to say /b the blessing of b redemption as the seventh /b blessing? b Rava said: Since /b there is a tradition that the Jewish people are b destined to be redeemed in the seventh /b year of the Sabbatical cycle, b consequently, they fixed /b redemption b as the seventh /b blessing. b But didn’t the Master say /b in a i baraita /i : b In the sixth /b year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly b sounds /b will be heard; b in the seventh /b year there will be b wars; and upon the conclusion of the seventh /b year, in the eighth year, b the son of David, /b the Messiah, b will come? /b The redemption will take place not during the seventh year but after it. The Gemara answers: Nevertheless, the b war /b that takes place during the seventh year b is also the beginning of the redemption /b process, and it is therefore correct to say that Israel will be redeemed in the seventh year.,The Gemara continues: b And why did they see /b fit to institute that one b says /b the blessing of b healing as the eighth /b blessing? b Rabbi Aḥa said: Since circumcision was assigned to the eighth /b day of life, and circumcision b requires healing, consequently, they established /b healing b as the eighth /b blessing., b And why did they see /b fit to institute that one b says the blessing of /b bountiful b years as the ninth /b blessing? b Rabbi Alexandri said: /b This blessing was instituted b in reference to those who raise the prices /b of food. We pray for rain so that the price of produce will not rise as a result of shortages, b as it is written: “Break the arm of the wicked” /b (Psalms 10:15), referring to the wicked, who practice deception and extort the poor. b And when David expressed this /b request, b he expressed it in the ninth /b psalm. Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing.,The Gemara asks: b And why did they see /b fit to institute that one b says /b the blessing of b the ingathering of /b the b exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” /b (Ezekiel 36:8), which indicates that the ingathering of the exiles will follow after Eretz Yisrael is blessed with bountiful produce. b And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” /b (Isaiah 1:25), b and /b immediately after b it is written: “And I will restore your judges as at first” /b (Isaiah 1:26). For this reason the blessing of the restoration of judges comes after the blessing of the ingathering of the exiles., b And once judgment is meted out to the wicked, the transgressors, /b i.e., the heretics and sectarians, b will cease to be. /b Consequently, the next blessing is that of the heretics, b and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, /b and they that forsake the Lord b shall cease to be” /b (Isaiah 1:28). The “transgressors and sinners” are the evildoers, and “they that forsake the Lord” are the heretics., b And once the heretics cease to be, the horn, /b i.e., the glory, b of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” /b (Psalms 75:11). Therefore, after the blessing of the heretics, one says the blessing about the righteous. b And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” /b (Leviticus 19:32), b and adjacent to this /b it is stated: b “And if a stranger sojourns with you” /b (Leviticus 19:33). An “elder” is one with Torah wisdom and a “stranger” is one who has converted to Judaism., b And where will the horns /b of the righteous b be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” /b (Psalms 122:6). “They who love you” are the righteous. Therefore, the blessing of the rebuilding of Jerusalem is placed after the blessing of the righteous., b And once Jerusalem is rebuilt, /b the Messiah, scion of the house of b David, will come, as it is stated: /b |
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| 122. Athanasius, Defense of The Nicene Definition, 31 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lord's prayer Found in books: Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 240 |
123. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lord’s prayer, address of the •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 58| 42a. ותרוייהו כר' יוחנן סבירא להו הא למיהוי כי יתרא הא למיהוי כי נפיא,אמר ליה רב אחא מדיפתי לרבינא וליבריך הטוב והמטיב אמר ליה אטו כי חסר מי מברכינן דיין האמת דלבריך הטוב והמטיב וליברכינהו לתרוייהו כיון דהיינו אורחיה לא מברכינן,וא"ר אחא בר חנינא א"ר אסי א"ר יוחנן כל המברך על החדש בזמנו כאילו מקבל פני שכינה כתיב הכא (שמות יב, ב) החדש הזה וכתיב התם (שמות טו, ב) זה אלי ואנוהו תנא דבי רבי ישמעאל אילמלא (לא) זכו ישראל אלא להקביל פני אביהן שבשמים כל חדש וחדש דיים אמר אביי הלכך נימרינהו מעומד,מרימר ומר זוטרא מכתפי (אהדדי) ומברכי א"ל רב אחא לרב אשי במערבא מברכי ברוך מחדש חדשים אמר ליה האי נשי דידן נמי מברכי,אלא כדרב יהודה דאמר רב יהודה ברוך [וכו'] אשר במאמרו ברא שחקים וברוח פיו כל צבאם חוק וזמן נתן להם שלא ישנו את תפקידם ששים ושמחים לעשות רצון קונם פועלי אמת שפעולתן אמת וללבנה אמר שתתחדש עטרת תפארת לעמוסי בטן שהן עתידין להתחדש כמותה ולפאר ליוצרם על שם כבוד מלכותו ברוך אתה ה' מחדש חדשים,(משלי כד, ו) כי בתחבולות תעשה לך מלחמה א"ר אחא בר חנינא א"ר אסי א"ר יוחנן במי אתה מוצא מלחמתה של תורה במי שיש בידו חבילות של משנה קרי רב יוסף אנפשיה (משלי יד, ד) ורב תבואות בכח שור:,אחד אומר בשתי שעות כו': א"ר שימי בר אשי לא שנו אלא שעות אבל אחד אומר קודם הנץ החמה ואחד אומר לאחר הנץ החמה עדותן בטילה,פשיטא אלא אחד אומר קודם הנץ ואחד אומר בתוך הנץ הא נמי פשיטא מהו דתימא הא בגילויא קאי וזהרורי בעלמא הוא דחזא קמ"ל:,ואחר כך מכניסין כו': אותו היום ותו לא והתניא אם יש ממש בדבריו לא היה יורד משם לעולם ואם אין ממש בדבריו אין יורד כל היום כולו כדי שלא תהא עלייתו ירידה לו אמר אביי תרגומה אאם אין ממש בדבריו:,מצאו לו זכות כו': יין מאי טעמא לא אמר רבי אחא בר חנינא אמר קרא (משלי לא, ד) ולרוזנים אי שכר העוסקין ברזו של עולם אל ישתכרו:,(מצאו לו זכות כו'): לא ראו מאי,א"ר אחא פוטרין אותו וכן א"ר יוחנן פוטרין אותו א"ל רב פפא לאביי וליפטריה מעיקרא א"ל הכי א"ר יוחנן כדי שלא יצאו מב"ד מעורבבין,איכא דאמרי א"ל רב פפא לאביי ולמה לי יוסיפו ליפטריה מבי דינא קמא אמר ליה ר' יוסי קאי כוותך דתניא ר' יוסי אומר כשם שאין מוסיפין על ב"ד של שבעים ואחד כך אין מוסיפין על ב"ד של עשרים ושלשה,ת"ר אומר בדיני ממונות נזדקן הדין ואין אומר בדיני נפשות נזדקן הדין,מאי נזדקן הדין אילימא קש דינא איפכא מיבעיא ליה אמר רב הונא בר מנוח משמיה דרב אחא בריה דרב איקא איפוך רב אשי אמר לעולם לא תיפוך ומאי נזדקן הדין חכם דינא,מיתיבי גדול שבדיינין אומר נזדקן הדין אי אמרת בשלמא חכם דינא היינו דאמר גדול אלא אי אמרת קש דינא לא סגיא דלא אמר גדול כסופי הוא דקא מיכסיף נפשיה,אין אינו דומה מתבייש מעצמו למתבייש מאחרים,איכא דאמרי אי אמרת בשלמא קש דינא היינו דאינו דומה מתבייש מעצמו למתבייש מאחרים אלא אי אמרת חכם דינא גדול אשבוחי משבח נפשיה והכתיב (משלי כז, ב) יהללך זר ולא פיך,שאני מילתא דבי דינא דאגדול רמיא כדתנן גמרו את הדבר היו מכניסין אותן גדול שבדיינין אומר איש פלוני אתה זכאי איש פלוני אתה חייב:, br br big strongהדרן עלך היו בודקין /strong /big br br | |
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124. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •lord’s prayer, address of the •lord’s prayer, lukan •lord’s prayer, matthean •lord’s prayer, as community prayer •petitions of the lord’s prayer, second •petitions of the lord’s prayer, we Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 58, 59| 23b. ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה [ואנא יהיבנא] זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן [אנא] בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא [ואהדרו],חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי [מה] בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי | 23b. b but he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on the /b other b shoulder. /b Along b the entire way he did not wear his shoes, /b but b when he reached water he put on his shoes. When he reached /b an area filled with b shrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adorned /b with finery. b When he reached his house, his wife entered first, he entered afterward, and afterward the /b two b Sages entered. He sat and ate bread, but he did not say to the Sages: Come /b and b eat, /b as was customary and polite. b He divided bread to his children; to the elder /b child he gave b one piece and to the younger /b one he gave b two. /b ,Abba Ḥilkiyya b said to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselves /b for the rainfall. b They went up to the roof. He stood in one corner and she stood in /b the other b corner. Clouds began to form on that side where his wife /b stood. b When he descended, he said to /b the Sages: b Why have the Sages come? They said to him: The /b other b Sages have sent us to the Master, /b so b that you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you to /b petition b Abba Ḥilkiyya, /b as the sky has filled with clouds and rain is certainly on its way.,They said to him: b We know that the rain has come on the Master’s account. However, let the Master /b please b say /b and explain b to us these aspects /b of your behavior b that are puzzling to us: What is the reason /b that b when we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer, /b hired for the day, b and I said /b to myself that I may b not delay /b my work to answer you. They further inquired: b And what is the reason /b that b the Master carried the firewood on one shoulder and /b his b cloak on /b the other b shoulder? He said to them: It was a borrowed robe. I borrowed it for this /b purpose, to wear it, b and I did not borrow it for that purpose, /b to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. b What is the reason /b that b the entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can see /b and take care where I walk, and therefore there is no need for me to wear out my shoes, but b in the water I cannot see. /b Therefore, I put on my shoes to avoid hurting myself. They asked: b What is the reason /b that b when the Master reached shrubs and thorns, he lifted up his clothes? He said to them: This /b flesh b will heal /b if it is scratched by thorns, b but this /b garment b will not heal /b if it is torn.,They further inquired: b What is the reason /b that b when the Master reached the city, the Master’s wife came out adorned /b in her finery? b He said to them: /b She dresses that way b so that /b when I walk through the city b I will not set my eyes upon another woman. /b They asked: b What is the reason /b that b she entered first, and afterward the Master entered, and /b only b afterward we entered? He said to them: Because you have not been checked /b by me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. b What is the reason /b that b when the Master ate bread, /b you b did not say to us: Come /b and b eat? /b He replied: b Because there is not enough bread /b for guests, b and I said /b to myself that b I should not gain credit from the Sages for nothing, /b by offering you food I cannot serve you. They asked: b What is the reason /b that b the Master gave the older child one piece /b of bread b and the younger child two? He said to them: This /b older child b stays at home, /b and if he is hungry he can eat at any time, b but this /b younger child b sits /b and studies b in the synagogue, /b and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. b And what is the reason /b that the b clouds began to form on that side where the Master’s wife stood /b before your own side? He explained: b Because my wife is frequently at home, and she gives bread to the poor, and /b therefore b her /b provision of b benefit /b to the needy is b immediate, /b i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, b I give money /b to the poor, b and /b consequently, b the benefit /b of my gift b is not immediate, /b i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. b Alternatively, /b her prayers may have been answered first because when b certain hooligans [ i biryonei /i ] were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. And /b indeed, b they repented. /b ,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. b Ḥa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of these /b children, b who cannot distinguish between /b their b Father /b in Heaven, b Who can provide rain, and /b the b father who cannot provide rain. /b The Gemara asks: b And why was he called Ḥa HaNeḥba? Because he would hide [ i maḥbi /i ] himself in the lavatory /b so that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. b Rabbi Zerika said to Rav Safra: Come /b and b see what the difference /b is between b the powerful men of Eretz Yisrael and the pious men of Babylonia. /b This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By b the pious men of Babylonia, /b I mean b Rav Huna and Rav Ḥisda. When the world is in need of rain, /b these Sages say: b Let us assemble together and pray for mercy, /b and b perhaps the Holy One, Blessed be He, will be appeased and bring rain. /b In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, b the powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani, /b acted differently. b When the world was in need of rain, he enters his house and say to /b his household: b Give me my sack [ i gevalki /i ] and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord” /b (Psalms 130:1). b And he would stand in a secluded place, and cover /b himself b with sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him: /b Did b the Master bring grain? He said to them: I said /b to myself, b since rain has /b now b come, /b there will be b relief in the world /b and prices will soon go down. In this manner, he hid his greatness even from his own household., b And furthermore, /b the Gemara relates that b Rabbi Mani, /b Rabbi Yona’s b son, was persecuted by /b members b of the house of the i Nasi /i . He prostrated himself upon his father’s grave and said /b to him: b Father, Father, these men are persecuting me. One day, /b those men b were passing there, /b by the grave, and b the legs of their horses became stuck /b in the ground b until they accepted upon themselves not to persecute /b Rabbi Mani anymore., b And furthermore, /b the Gemara relates that b Rabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv, /b a well-known miracle worker. Once, Rabbi Mani b said to him: The wealthy members of my father-in-law’s house are persecuting me. /b Rabbi Yitzḥak b said: May they become poor, /b so they will no longer lord over you. b And /b indeed, b they became poor. /b Some time later, Rabbi Mani b said /b to his teacher: Now that they are poor b they are pressuring me /b for ficial support. Rabbi Yitzḥak b said: May they become rich /b again. b And /b indeed, b they became rich. /b ,Rabbi Mani b said to /b his teacher: b The members of my household, /b i.e., my wife, b are not acceptable to me, /b as she is not beautiful. Rabbi Yitzḥak b said: What is her name? /b Rabbi Mana replied: b Ḥana. /b Rabbi Yitzḥak declared: b Let Ḥana grow beautiful, and /b indeed b she grew beautiful. /b After a while, Rabbi Mani b said /b to Rabbi Yitzḥak: b She acts haughtily toward me, /b due to her great beauty. b He said to him: If so, let Ḥana return to her homely /b appearance, b and she returned to her homely /b appearance.,The Gemara relates: b These two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on our /b behalf, b that we should become very wise. He said to them: /b This power b was /b indeed b with me /b at one stage, as I used to be able to pray for matters of this kind, b but I sent it away. /b I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. b Rabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat. /b At some point b he left him and came /b to study b before Rav Ashi, /b who did not recognize him. |
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| 125. Athanasius, Defense Against The Arians, 1.30-1.34, 2.41-2.43 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lord's prayer Found in books: Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 170, 240, 252 |
| 126. Papyri, Papyri Graecae Magicae, 2.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 319 |
| 127. Origen, Commentary On Romans, 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer, setting of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 255 |
| 128. Origen, Homilies On Joshua, 13.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 129. Origen, On Jeremiah (Homilies 1-11), 18.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 130. Eusebius of Caesarea, Ecclesiastical History, 4.147 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lords prayer Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110 |
| 131. Origen, Homilies On Luke, 36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 132. Origen, Homilies On Numbers, 11.4, 24.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 50; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 133. Origen, Homiliae In Genesim (In Catenis), 13.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 134. Origen, Homilies On Exodus, 9.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 135. Origen, Fragments On Luke, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer •petitions of the lord’s prayer, fourth •petitions of the lord’s prayer, second •petitions of the lord’s prayer, third Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 247, 259 |
| 136. Origen, Commentary On John, 19.77, 20.137 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, first •petitions of the lord’s prayer, second Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 258 |
| 137. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 162, 163 |
| 138. Origen, On Prayer, 1.1, 2.1-2.6, 5.6-5.7, 12.1-12.2, 20.1-20.2, 22.1-22.5, 23.3, 23.5, 24.2, 24.4-24.5, 25.1, 26.1, 27.1-27.13, 28.6-28.10, 29.1, 29.9, 29.11, 29.17, 30.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 81, 174; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 182, 244, 253, 255, 257, 258, 259, 260, 261, 262, 263, 265; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 228; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 271; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 106, 107, 108, 109 |
| 139. Cyprian, Letters, 11.5.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine of hippo, on lord’s prayer •cyprian of carthage, de dominica oratione, commenting on lord’s prayer •lord’s prayer, cyprian on •prayer, the lords Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 163; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 129 |
| 140. Cyprian, The Unity of The Catholic Church, 27, 24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 141. Cyprian, The Lapsed, 8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cyprian of carthage, de dominica oratione, commenting on lord’s prayer •lord’s prayer, cyprian on Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 164 |
142. Origen, Against Celsus, 7.44, 8.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer, setting of the •lord's prayer Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 255; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 108 | 7.44. Celsus supposes that we may arrive at a knowledge of God either by combining or separating certain things after the methods which mathematicians call synthesis and analysis, or again by analogy, which is employed by them also, and that in this way we may as it were gain admission to the chief good. But when the Word of God says, No man knows the Father but the Son, and he to whomsoever the Son will reveal Him, He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration. Indeed, it is reasonable to suppose that the knowledge of God is beyond the reach of human nature, and hence the many errors into which men have fallen in their views of God. It is, then, through the goodness and love of God to mankind, and by a marvellous exercise of divine grace to those whom He saw in His foreknowledge, and knew that they would walk worthy of Him who had made Himself known to them, and that they would never swerve from a faithful attachment to His service, although they were condemned to death or held up to ridicule by those who, in ignorance of what true religion is, give that name to what deserves to be called anything rather than religion. God doubtless saw the pride and arrogance of those who, with contempt for all others, boast of their knowledge of God, and of their profound acquaintance with divine things obtained from philosophy, but who still, not less even than the most ignorant, run after their images, and temples, and famous mysteries; and seeing this, He has chosen the foolish things of this world - the simplest of Christians, who lead, however, a life of greater moderation and purity than many philosophers- to confound the wise, who are not ashamed to address iimate things as gods or images of the gods. For what reasonable man can refrain from smiling when he sees that one who has learned from philosophy such profound and noble sentiments about God or the gods, turns straightway to images and offers to them his prayers, or imagines that by gazing upon these material things he can ascend from the visible symbol to that which is spiritual and immaterial. But a Christian, even of the common people, is assured that every place forms part of the universe, and that the whole universe is God's temple. In whatever part of the world he is, he prays; but he rises above the universe, shutting the eyes of sense, and raising upwards the eyes of the soul. And he stops not at the vault of heaven; but passing in thought beyond the heavens, under the guidance of the Spirit of God, and having thus as it had gone beyond the visible universe, he offers prayers to God. But he prays for no trivial blessings, for he has learned from Jesus to seek for nothing small or mean, that is, sensible objects, but to ask only for what is great and truly divine; and these things God grants to us, to lead us to that blessedness which is found only with Him through His Son, the Word, who is God. 8.6. But when we refuse to serve any other than God through His word and wisdom, we do so, not as though we would thereby be doing any harm or injury to God, in the same way as injury would be done to a man by his servant entering into the service of another, but we fear that we ourselves should suffer harm by depriving ourselves of our portion in God, through which we live in the participation of the divine blessedness, and are imbued with that excellent spirit of adoption which in the sons of the heavenly Father cries, not with words, but with deep effect in the inmost heart, Abba, Father. The Laced monian ambassadors, when brought before the king of Persia, refused to prostrate themselves before him, when the attendants endeavoured to compel them to do so, out of respect for that which alone had authority and lordship over them, namely, the law of Lycurgus. But they who have a much greater and diviner embassy in being ambassadors for Christ should not worship any ruler among Persians, or Greeks or Egyptians, or of any nation whatever, even although their officers and ministers, demons and angels of the devil, should seek to compel them to do so, and should urge them to set at nought a law which is mightier than all the laws upon earth. For the Lord of those who are ambassadors for Christ is Christ Himself, whose ambassadors they are, and who is the Word, who was in the beginning, was with God, and was God. |
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| 143. Cyprian, The Dress of Virgins, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 129 |
| 144. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399 |
| 145. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 93 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •petitions of the lord’s prayer, sixth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 265 |
| 146. Cyprian, On The Lord'S Prayer, 1.11, 2.13-2.16, 3.37, 4.43-4.51, 8.101-8.102, 8.106-8.113, 8.117, 8.123-8.124, 9.132, 9.138-9.143, 9.150, 10.151-10.155, 10.160-10.162, 10.169-10.171, 11.178-11.180, 11.183, 12.198, 28.519-28.524, 29.539, 31.562, 36.693-36.694 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 59, 219, 220, 221, 222 |
| 147. Origen, Commentary On Romans, 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lord’s prayer, setting of the Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 255 |
| 148. Evagrius, On Discrimination In Respect of Passions And Thoughts, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 362 |
| 149. Evagrius Ponticus, Praktikos, 58, 6, 10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 362 |
| 150. Augustine, De Catechizandis Rudibus, 36.50 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 77 |
| 151. Evagrius Ponticus, On Evil Thoughts, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 362 |
| 152. Epiphanius, Panarion, 1.211 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 523 |
| 153. Hilary of Poitiers, Commentary On Matthew, 5.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine of hippo, on lord’s prayer •cyprian of carthage, de dominica oratione, commenting on lord’s prayer •lord’s prayer, cyprian on Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 163 |
| 154. Augustine, Against Julian, 2.8.23, 3.1.2, 4.1.29, 4.3.29, 4.8.52, 4.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord's prayer and forgiveness, need for daily forgiveness •augustine, need for daily forgiveness through lord's prayer Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373, 399 |
| 155. Anon., Apostolic Constitutions, 3.17.4, 3.18, 3.18.1-3.18.2, 7.23.2, 7.24.1-7.24.2, 7.45.1-7.45.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lord’s prayer •lord’s prayer, as the first prayer •the lord's prayer •lord’s prayer, function of the Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1474; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 15; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 210 |
| 156. Augustine, Sermons, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 15 |
157. Augustine, The City of God, 14.6, 14.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord's prayer and forgiveness, need for daily forgiveness Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399 | 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. |
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158. Augustine, Confessions, 8.5, 8.9-8.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord's prayer and forgiveness, need for daily forgiveness Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399 | 8.5. 10. But when that man of Yours, Simplicianus, related this to me about Victorinus, I burned to imitate him; and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Your word, by which You make eloquent the tongues of the dumb, Wisdom 10:21 - he appeared to me not more brave than happy, in having thus discovered an opportunity of waiting on You only, which thing I was sighing for, thus bound, not with the irons of another, but my own iron will. My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a chain), did a hard bondage hold me enthralled. givest away thy strength to resist him in the rest; when the hem is worn, the whole garment will ravel out, if it be not mended by timely repentance. See Müller, Lehre von der Sünde, book v., where the beginnings and alarming progress of evil in the soul are graphically described. See 9JKLJKLsec. 18, note, below}-- But that new will which had begun to develope in me, freely to worship You, and to wish to enjoy You, O God, the only sure enjoyment, was not able as yet to overcome my former wilfulness, made strong by long indulgence. Thus did my two wills, one old and the other new, one carnal, the other spiritual, contend within me; and by their discord they unstrung my soul. 11. Thus came I to understand, from my own experience, what I had read, how that the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17 I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not I, Romans 7:20 because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just punishment follows the sinner? Nor had I now any longer my wonted excuse, that as yet I hesitated to be above the world and serve You, because my perception of the truth was uncertain; for now it was certain. But I, still bound to the earth, refused to be Your soldier; and was as much afraid of being freed from all embarrassments, as we ought to fear to be embarrassed. 12. Thus with the baggage of the world was I sweetly burdened, as when in slumber; and the thoughts wherein I meditated upon You were like the efforts of those desiring to awake, who, still overpowered with a heavy drowsiness, are again steeped therein. And as no one desires to sleep always, and in the sober judgment of all waking is better, yet does a man generally defer to shake off drowsiness, when there is a heavy lethargy in all his limbs, and, though displeased, yet even after it is time to rise with pleasure yields to it, so was I assured that it were much better for me to give up myself to Your charity, than to yield myself to my own cupidity; but the former course satisfied and vanquished me, the latter pleased me and fettered me. Nor had I anything to answer You calling to me, Awake, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 And to You showing me on every side, that what Thou said was true, I, convicted by the truth, had nothing at all to reply, but the drawling and drowsy words: Presently, lo, presently; Leave me a little while. But presently, presently, had no present; and my leave me a little while went on for a long while. In vain did I delight in Your law after the inner man, when another law in my members warred against the law of my mind, and brought me into captivity to the law of sin which is in my members. For the law of sin is the violence of custom, whereby the mind is drawn and held, even against its will; deserving to be so held in that it so willingly falls into it. O wretched man that I am! Who shall deliver me from the body of this death but Your grace only, through Jesus Christ our Lord? 8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. 8.10. 22. Let them perish from Your presence, O God, as vain talkers and deceivers Titus 1:10 of the soul do perish, who, observing that there were two wills in deliberating, affirm that there are two kinds of minds in us - one good, the other evil. They themselves verily are evil when they hold these evil opinions; and they shall become good when they hold the truth, and shall consent unto the truth, that Your apostle may say unto them, You were sometimes darkness, but now are you light in the Lord. Ephesians 5:8 But, they, desiring to be light, not in the Lord, but in themselves, conceiving the nature of the soul to be the same as that which God is, are made more gross darkness; for that through a shocking arrogancy they went farther from You, the true Light, which lights every man that comes into the world. John 1:9 Take heed what you say, and blush for shame; draw near unto Him and be lightened, and your faces shall not be ashamed. I, when I was deliberating upon serving the Lord my God now, as I had long purposed - I it was who willed, I who was unwilling. It was I, even I myself. I neither willed entirely, nor was entirely unwilling. Therefore was I at war with myself, and destroyed by myself. And this destruction overtook me against my will, and yet showed not the presence of another mind, but the punishment of my own. Now, then, it is no more I that do it, but sin that dwells in me, Romans 7:17 - the punishment of a more unconfined sin, in that I was a son of Adam. 23. For if there be as many contrary natures as there are conflicting wills, there will not now be two natures only, but many. If any one deliberate whether he should go to their conventicle, or to the theatre, those men at once cry out, Behold, here are two natures - one good, drawing this way, another bad, drawing back that way; for whence else is this indecision between conflicting wills? But I reply that both are bad - that which draws to them, and that which draws back to the theatre. But they believe not that will to be other than good which draws to them. Supposing, then, one of us should deliberate, and through the conflict of his two wills should waver whether he should go to the theatre or to our church, would not these also waver what to answer? For either they must confess, which they are not willing to do, that the will which leads to our church is good, as well as that of those who have received and are held by the mysteries of theirs, or they must imagine that there are two evil natures and two evil minds in one man, at war one with the other; and that will not be true which they say, that there is one good and another bad; or they must be converted to the truth, and no longer deny that where any one deliberates, there is one soul fluctuating between conflicting wills. 24. Let them no more say, then, when they perceive two wills to be antagonistic to each other in the same man, that the contest is between two opposing minds, of two opposing substances, from two opposing principles, the one good and the other bad. For Thou, O true God, disprove, check, and convince them; like as when both wills are bad, one deliberates whether he should kill a man by poison, or by the sword; whether he should take possession of this or that estate of another's, when he cannot both; whether he should purchase pleasure by prodigality, or retain his money by covetousness; whether he should go to the circus or the theatre, if both are open on the same day; or, thirdly, whether he should rob another man's house, if he have the opportunity; or, fourthly, whether he should commit adultery, if at the same time he have the means of doing so - all these things concurring in the same point of time, and all being equally longed for, although impossible to be enacted at one time. For they rend the mind amid four, or even (among the vast variety of things men desire) more antagonistic wills, nor do they yet affirm that there are so many different substances. Thus also is it in wills which are good. For I ask them, is it a good thing to have delight in reading the apostle, or good to have delight in a sober psalm, or good to discourse on the gospel? To each of these they will answer, It is good. What, then, if all equally delight us, and all at the same time? Do not different wills distract the mind, when a man is deliberating which he should rather choose? Yet are they all good, and are at variance until one be fixed upon, whither the whole united will may be borne, which before was divided into many. Thus, also, when above eternity delights us, and the pleasure of temporal good holds us down below, it is the same soul which wills not that or this with an entire will, and is therefore torn asunder with grievous perplexities, while out of truth it prefers that, but out of custom forbears not this. |
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| 159. Augustine, Enarrationes In Psalmos, 41.1, 80.8, 102.19, 103.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 77, 101 |
| 160. Augustine, On The Morals of The Manichaeans, 2.13.39 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 78 |
| 161. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.2.9, 1.9, 1.12, 1.12.33-1.12.34, 2.7.25, 2.11.38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •beatitudes, lord’s prayer petitions •lord's prayer and forgiveness, need for daily forgiveness •augustine, need for daily forgiveness through lord's prayer Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 432, 437, 458; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373, 374 |
| 162. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine, need for daily forgiveness through lord's prayer •lord's prayer and forgiveness, need for daily forgiveness Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373, 374, 375 |
| 163. Augustine, Enchiridion, 30.114 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lord’s prayer Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 87 |
| 164. Jerome, On Illustrious Men, 68 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cyprian of carthage, de dominica oratione, commenting on lord’s prayer Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 154 |
| 165. Augustine, Letters, 54.9 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 78 |
| 166. John of Damascus, Expositio Fidei, 24 (7th cent. CE - 8th cent. CE) Tagged with subjects: •lord’s prayer, address of the •petitions of the lord’s prayer, sixth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 277 |
| 174. Papyri, P.Oxy., 3.407, 3.407.1-3.407.2, 60.4010.11-60.4010.19 Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 304, 305, 307 |
| 178. Papyri, P.Tor.Choach., 12.7.14 Tagged with subjects: •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 99 |
| 179. Papyri, P.Ups.8, 1.113.6 Tagged with subjects: •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 99 |
| 190. Papyri, P.Hib., 1.41 Tagged with subjects: •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 99 |
| 196. Anon., Seder Eliyahu Rabbah, 243 Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 292 |
| 198. Anon., '2 Clement, 19.1 Tagged with subjects: •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55 |
| 199. Hebrew Bible, 2 Kings, 29.11 Tagged with subjects: •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 200. Pontius Diaconus, Vita Caecilii Cypriani, 3, 2 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 154 |
| 201. Augustine, F. Et. Op., 6.9 Tagged with subjects: •lord’s prayer Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 77 |
| 203. Anon., Assumption of Moses, 11.17-11.19, 12.6-12.8 Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 38 |
| 204. Anon., Apocalypse of Abraham, 22.2 Tagged with subjects: •lord’s prayer, address of the •lord’s prayer, matthean •lord’s prayer, structure of the •petitions of the lord’s prayer, sixth •petitions of the lord’s prayer, third •petitions of the lord’s prayer, we •petitions of the lord’s prayer, you Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138 |
| 205. Anon., The Acts of The Scillitan Martyrs Or The Passion of Speratus And Companions, 9-10 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 164 |
206. Anon., 4 Ezra, 8.20 Tagged with subjects: •petitions of the lord’s prayer, first Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177 | 8.20. "O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air, |
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| 207. Egeria (Eucheria), Itinerarium, 46 Tagged with subjects: •lord’s prayer Found in books: Glowalsky (2020), Rhetoric and Scripture in Augustine’s Homiletic Strategy: Tracing the Narrative of Christian Maturation, 78 |
| 211. Papyri, Sb, 20.14106 Tagged with subjects: •petitions of the lord’s prayer, fifth Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 99 |
| 212. Anon., Pass. Scill., 10, 9 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 164 |
| 213. Anon., Shemoneh Esreh, 0 Tagged with subjects: •lord’s prayer Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 270, 271, 272, 273, 274, 275, 276 |
214. Vergil, Georgics, 2.458 Tagged with subjects: •lord’s prayer, ausonius’ cupido cruciatus and Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 384| 2.458. O fortunatos nimium, sua si bona norint, | |
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| 215. Jerome, Orig., 58 Tagged with subjects: •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 63 |
| 216. Papyri, P.Ant., 2.54 Tagged with subjects: •lord’s prayer Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 304, 306 |
| 217. Cyprian of Carthage, Dom. Or., 34 Tagged with subjects: •lord’s prayer Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 218. New Testament, 2 New Testament, 2.18, 3.8-3.9, 4.15, 5.7-5.10, 10.5-10.7, 11.17 Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 31, 157, 165 |
| 219. Anon., Joseph And Aseneth, None Tagged with subjects: •nan Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 126 |
| 235. Dead Sea Scrolls, 4Q184, 1.14 Tagged with subjects: •prayer (see also lord’s prayer) Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 88 |
| 236. Ambrose, Exposition of Luke, 5 Tagged with subjects: •beatitudes, lord’s prayer petitions Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 458 |
| 237. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 3 Tagged with subjects: •cyprian of carthage, de dominica oratione, commenting on lord’s prayer •lord’s prayer, cyprian on Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 164 |
